txhxaxy  of  Che  theological  Seminar;? 

PRINCETON  .  NEW  JERSEY 


FROM  THE  LIBRARY  OF 
ROBERT  ELLIOTT  SPEER 


^  I 


f        NQV  281958 

PICTORIAL  COMMENTARY 


ON  THE 


GOSPEL    ACCORDING    TO    MARK 


WITH  THE  TEXT 


OF  THE 


AUTHORIZED  AND  REVISED  VERSIONS. 


^mn&  (^Mm. 


EDITED  BY 


Rev.  EDWIN  W.  RICE. 


PHILADELPHIA 
THE  AMERICAN  SUNDAY-SCHOOL  UNION, 

No.  1122  CHESTNUT  STREET. 


NEW  YORK:  8  &  10  BIBLE  HOUSE,  ASTOK  PLACE;   CHICAGO:  73  RANDOLPH  ST. 


INTERNATIONAL  LESSONS  FOE  1882. 


While  this  Commentary  aims  to  present  for  permanent  use  the  important 
interpretations  and  timely  applications  of  the  sacred  text,  as  suggested  or  ac- 
cepted by  the  most  learned  and  devout  of  European  and  American  scholars, 
it  will  also  be  found  specially  adapted  to  aid  pastors,  superintendents,  teach- 
ers, and  scholars  in  the  study  of  the  International  Sunday  School  Liessons. 
These  lessons  for  1882  are  all  in  this  gospel  alone,  and  this  Commentary,  by 
its  simplicity  of  language,  clear  topical  divisions,  with  practical  teachings  at 
the  end  of  each,  its  terseness  of  statement  and  aptness  of  illustration,  will 
prove  particularly  helpful  to  those  who  cannot  find  time  to  read  long  exposi- 
tions and  many  works  in  preparing  the  Sabbath  lesson.  A  careful  selection 
of  the  best  that  has  been  written  is  here  presented  in  a  compact  form.  For 
list  of  lessons  for  1882  see  p.  24. 


Entered  according  to  act  of  Congress,  in  the  year  1881,  by 

Thi  Ambeican  Sunday  School  Uniow, 
In  the  oflBce  of  the  Librarian  of  Congress,  Washington. 


TO  THE  READER. 

Whoever  hopes  to  gain  instruction  without  attention  or  study,  had  better 
lay  this  book  down  before  reading  another  line.  Knowledge  worth  having 
cannot  be  had  without  labor. 

The  value  of  this  work  can  soon  be  tested  by  use.  The  Revised  Version 
of  the  New  Testament,  by  throwing  new  light  on  many  hitherto  difficult  and 
obscure  passages,  has  greatly  .diminished  the  value  of  commentaries  based 
only  on  the  "Authorized  Version."  The  design  of  this  "Pictorial  Commen- 
tary" is  to  furnish  for  the  English  reader  a  commentary  on  the  Revised 
as  well  as  the  "Authorized"  Version,  and  one  representing  the  latest  ac- 
cepted results  of  Biblical  scholarship  in  explanation  of  Mark's  Gospel.  The 
full  texts  of  the  Authorized  and  of  the  Revised  versions,  therefore,  are  pre- 
sented in  parallel  columns,  at  the  head  of  each  page. 
In  preparing  this  work  the  aim  has  been  : 

(1)  to  make  no  comment  on  what  needed  none; 

(2)  to  explain  whatever  called  for  explanation,  and  to  point  out  some 
inferences  which  might  be  overlooked  by  the  ordinary  reader  ; 

(3)  not  to  pass  any  obscure  or  difficult  passage  without  giving  some 
solution  which  the  best  scholars  have  ofifered ; 

(4)  to  state  important  explanations  in  the  language,  when  practicable, 
of  some  leading  expositor,  giving  his  name  ; 

(5)  yet  not  to  quote  half  a  dozen  expositors  holding  contradictory  views 
on  the  same  point,  and  leave  the  reader  buried  under  this  mass  of  contra- 
dictions. Having  only  partial  statements  before  him,  he  would  be  quite  as 
likely  to  miss,  as  to  apprehend,  the  view  supported  by  the  greatest  weight  of 
scholarship.  It  is  the  work  of  the  true  author  to  guide  his  readers  to  a 
correct  conclusion,  and  this  has  been  the  sincere  aim  of  the  writer  of  this  , 
work; 

(6)  to  glean  from  the  best  works  of  eminent  Biblical  scholars  and  critics, 
from  the  apostolic  age  to  the  present,  especially  those  of  Post-apostolic 
writers  and  of  the  latest  Biblical  critics  ; 

(7)  to  give  particular  attention  to  the  events  connected  with  our  Lord's 
last  Passover,  his  arrest  and  trial,  and  resurrection.  The  principal  charge 
in  the  accusation  against  him  before  the  Council  and  Pilate  is  brought  out 
with  greater  clearness,  it  is  believed,  than  in  other  current  commentaries ; 

(8)  to  impress  some  practical  lessons  suggested  by  eminent  and  devout 
men  of  God,  at  the  end  of  each  of  the  topical  divisions ; 

(9)  in  the  introduction,  to  present  briefly  the  results  of  recent  scholar- 
ship in  respect  to  the  authorship,  style,  character  and  contents  of  Mark's 

3 


Gospel,  with  a  special  note  on  the  disputed  portion,  at  the  close  of  the 
Gospel ; 

(10)  to  introduce  illustrations,  not  for  ornament,  but  to  bring  in  the  aid 
of  the  eye  in  explaining"  and  impressing  Scriptural  truth. 

The  chronology  indicated  in  the  notes  is  that  of  Robinson,  modified  by 
Andrews. 

The  maps  of  Palestine  are  from  the  latest  productions  of  Messrs.  W.  & 
A.  K.  Johnston,  Edinburgh.  The  chart  of  the  journeys  of  our  Lord  is  from 
Alford's  "  New  Testament  for  English  Readers." 

Especial  aid  has  been  derived  from  the  Cambridge  Bible  for  Schools,  by 
J.  J.  S.  Perowne  and  G.  F.  Maclear ;  from  the  recent  commentaries  of  Elli- 
cott  and  Canon  Cook,  and  from  the  works  of  Farrar,  Andrews,  and  Geikie, 
on  the  Life  of  Christ.  A  list  of  other  leading  authorities  consulted  is  else- 
where given. 

The  reader  will  find  the  careful  comparison  of  the  Revised  text  with  that 
of  the  King  James'  Version  of  great  value.  It  will  frequently  show  why  no 
comment  is  made  on  phrases  noted  in  commentaries  confined  to  the  Author- 
ized Version,  the  Eevision  having  removed  the  obscurity  from  a  large  num- 
ber of  passages. 

The  immense  progress  in  Biblical  knowledge  in  the  past  few  years,  and 
especially  the  issue  of  the  Revised  New  Testament,  imperatively  demand 
new  Commentaries  in  order  that  the  student  of  God's  word  may  be  "  ready 
always  to  give  answer  to  every  man  that  asketh  you  a  reason  concerning 
the  hope  that  is  in  you." — 1  Pet.  iii,  15,  Revised  Version. 

In  the  early  Christian  Church,  the  symbol  of  St.  Mark  was  a  man-headed 
lion.  There  is  a  legend  that  the  body  of  this  Evangelist  was  removed  from 
Alexandria  to  Venice,  in  A.D.  827,  and  the  lion  of  St.  Mark  was  placed  upon 
the  standard  of  the  Venetian  Republic.  The  figure  upon  the  cover  of  this 
volume  will  remind  the  student  of  this  ancient  symbol. 

Philadelphia,  December,  1881. 

^'The  blank  pages  after  the  maps,  at  the  end,  are  inserted  for  notes 
hy  the  reader  or  teacher. 


LIST  OF  LEADING  AUTHORITIES  CITED. 


A. 

Abbot,  Ezra. 
Abbott,  Lyman. 
Addison,  Joseph,  1719. 
Alexander,  Archibald,  1851. 
Alexander,  Joseph  Addison. 
Alford,  Henry,  1871. 
Ambrose,  Isaac,  397  A.  D. 
Andrews,  S.  J. 

Athana^ius,  The  Great,  373  A.  D 
Augustine,  Aurelius,  430  A.  D. 

B. 

Barclay,  J.  T. 

Barnes,  Albert. 

Barrow,  Isaac,  1677. 

Baur,  F.  C. 

Baxter,  Kichard,  1691. 

Beecher,  Henry  Ward, 

Bellarmine,  Eobert,  1621 

Bengel,  J.  A.,  1752. 

Bentley,  Kichard,  1742. 

Beza,  Theodore,  1605. 

Bleek,  W.  H.  I. 

Bloomfield,  S.  T. 

Boardman,  Henry  A. 

Bochart,  Samuel,  1667. 

Bonar,  Horatius. 

Brentius,  Brentz,  1570. 

Brookes,  Thomas,  1680 

Brown,  David,  , 

Bucer,  Martin,  1551. 

Buchanan,  Claudius. 

Burgon,  J.  W. 

Burkitt,  William. 

Butler,  Bish.  Joseph,  1752. 

Buxtorf,  John.  1629. 

c. 

Calvin,  John,  1564, 
Campbell,  George,  1796. 
Chalmers,  Thomas,  1847, 
Chrysostom,  John,  407. 
Clark,  George  W. 
Clarke,  Adam,  1832. 
Clement,  of  Eome,  2d  Century. 
Conant,  Thomas  J. 
Cook,  Canon  F.  C. 
Cranmer,  Thomas,  1556. 
Cyprian,  Thascius  C,  258  A.  D. 
C^ril  of  Alexandria,  444  a.  d. 
Cyril  of  Jerusalem,  386  a.  d. 

D. 

Da  Costa,  J.  M. 

Davidson,  Samuel,  1851. 

Davis,  Samuel,  1761. 

Derenbourg,  M. 

De  Wette,  W.  M.  L.,  1849. 

Doddridge,  Philip,  1751. 

Dupin,  M. 

Dwight,  Timothy,  1817. 


E. 

Ebrard,  J,  H,  A. 
Edersheim,  Alfred, 
Edwards,  Jonathan,  1758. 
Ellicott,  Charles  J. 
Emerson,  Ralph  Waldo. 
Erasmus,  D.,  1536. 
Eusebius,  Pamphili,  340  A.  D. 
Evans,  Christmas. 
Ewald,  G,  H.  A,,  1875. 


F. 


Fairbaim,  P, 
Farrar,  Frederic  W. 
Fuller,  Andrew,  1815. 


Geikie,  Cunningham. 
Gerlach,  Otto  Von. 
Gerhard,  E, 
Gill,  John,  1771. 
Godwin,  John  H, 
Gray,  J.  Comper, 
Greenleaf,  Simon, 
Greswell,  Edward,  1837. 
Grotius,  Hugo,  1645. 

H. 

Hackett,  Horatio  B. 
Hales,  William,  1814. 
Haley,  John  W. 
Hall,  John. 

Hall,  Bish.  Joseph,  1556. 
Halyburton,  Thomas,  1712. 
Hengstenberg,  E.  W. 
Henry,  Matthew,  1714. 
Hermas,  Shepherd  of,  141  A.  Bw 
Hickok,  Laurens  P. 
Hitchcock,  Edward,  186 
Hooker,  Kichard,  1600. 
Hooper,  Bish.  John,  1554. 
Hort,  F.  J.  A. 
Howson,  J,  S. 

I. 

Ignatius,  St.,  115  A,  D. 
Irenaeus,  St,,  202  a,  d. 

J. 

Jacobus,  M,  W. 
Jahn,  Johann,  1816. 
Jerome,  St.,  419, 
Josephus,  Flavius,  103  A.  D, 

K. 

Kitto,  John,  1854. 

Krafft. 

Kuinoel,  Chr.  G.,  1841. 


LIST   OF   LEADING  AUTHORITIES   CITED. 


L. 

Lange,  John  Peter. 
Lewin,  Thomas. 
Lichtenstein,  F.  W.  J. 
Lightfoot,  John,  1675. 
Lightfoot,  J,  B. 
Lowth,  Kobert,  1787. 
Ltlcke,  G.  C.  F.,  1855. 
Luthardt,  Christian  E. 
Luther,  Martin,  1546. 

M. 

Maclear,  G.  F. 
McCheyne,  Kobert,  1843. 
McCosh,  James. 
McGregor  J.  (Kob  Roy). 
McKnight,  James. 
Maldonatus,  John,  1583. 
Mansel,  H.  L.,  1871. 
Martyr,  Justin,  164  A.  D. 
Melancthon,  Philip,  1560. 
Meyer,  H.  A.  W. 
Miller,  Hugh. 
Miller,  Samuel,  1850. 
Milton,  John,  1674. 
Mimpriss,  Robert. 
Moody,  D.  L. 

N. 

Newcome,  William,  1800. 
Nicodemus,  Gospel  of. 
Norton,  Andrews,  1846. 

o. 

Olshausen,  Hermann. 
Osiander,  Andreas. 
Owen,  John  J. 

P. 

Paley,  William. 
Patrick,  Simon,  1707. 
Payson,  Edward. 
Penn,  Granville,  1844. 
Perowne,  J.  J.  S. 
Petter,  George,  1661. 
Phelps,  Austin. 
Pliny,  79  a.  d. 
Plumptre,  E.  H. 
Plutarch,  120  A.  I). 
Poole,  Matthew,  1679. 
Porteus,  Beilby,  1808. 
Post,  George  E. 

Q. 

Quesnel,  Pasquier,  1719. 

R. 

Regginbach,  C.  J. 
Reland,  Hadr,  1718. 
Riddle,  Joseph  Esmond. 
Ripley,  Henry  J. 
Robinson,  Edward,  1863. 
Romainc,  William,  1795. 
Rosenmtlller,  Ernst  F.  K.,  1835. 
Rutherford,  Samael,  1661. 
Eyle,  J.  C. 


s. 

Salvador,  Joseph. 

SchaflF,  Philip. 

Schauffler,  W.  G. 

Schleiermacher.  Fredk.  E.  D.,  1834 

Scott,  Thomas,  1821. 

Scrivener,  F.  H. 

Shakespeare,  William,  1616 

Shedd,  Wm.  G.  T. 

Smith,  J.  Pye. 

Smith,  William. 

Spurgeon,  C.  H. 

Stanley,  Arthur  P. 

Starke,  Christopher,  1744. 

Stier,  Rudolph. 

Stock,  Eugene. 

Strabo,  Pontus,  B.  c.  25. 

Strong,  James. 

Sumner,  Arch.  J.  B.,  1862. 

Suetonius,  Caius,  a.  d.  117. 

T. 

Tacitus,  C.  Cornelius,  first  century. 
Taylor,  Isaac. 
Taylor,  Jeremy,  1667. 
Tertullian,  Quintus,  third  century. 
Theodoret,  393. 
Tholuck,  Fredk.  A.  G, 
Thompson,  William  M. 
Thomson,  Archbishop. 
Tischendorf,  L.  F.  C,  1874. 
Tobler,  Titus,  1877. 
Townsend,  George,  1827. 
Trapp,  John,  1669. 
Tregelles,  S.  P.,  1875. 
Trench,  Richard  C. 
Tristram,  H.  B. 
Tyndale,  Williaim,  1536. 

V. 

Van  Dyck,  C.  V.  A. 
Van  Lennep,  Henry  J. 
Vincent,  John  H. 

w. 

Walker,  James  B. 

Weiss,  John. 

Wesley,  John,  1791, 

Wetstein,  Johann  Jacob,  1754. 

Westcott,  B.  F. 

Whateley,  Richard,  1836. 

Whedon,  D.  D. 

Whiston,  William. 

Whitby,  Daniel,  1726. 

Wieseler,  Karl. 

Williams,  George. 

Winer,  Geo.  Benedict,  1858. 

Wordsworth,  Bish.  Christopher. 

Wyclif,  John  De,  1384. 


z. 


Zwingle,  Ulrich,  1531. 


GOSPEL  ACCORDING  TO  MARK. 


INTRODUCTION. 


A  general  history  of  the  Kingdom  of  God,  or  of  Redemption,  includes  a 
complete  history  of  the  human  race,  viewed  in  its  religious  character :  Bib- 
lical history  relates  the  founding  and  extension  of  that  kingdom,  as  it  has 
been  recorded  by  inspired  authors,  in  the  two  great  divisions  of  the  Bible : 
the  Old  Testament  and  the  New  Testament.  There  are  two  natural  divi- 
sions of  the  New  Testament  narratives:  (1)  the  Gospel  history;  (2)  the 
Apostolical  history.  The  Gospel  history,  in  the  time  it  covers,  is  one  of 
the  smallest  divisions  of  sacred  history;  yet,  as  containing  the  centre  and 
core  of  all  history,  it  is  by  far  the  most  important,  and  intrinsically  the  grand- 
est of  all.  It  is  the  insjDired  account  of  the  life,  labors,  and  instructions  of 
Jesus,  the  Christ,  the  son  of  God.  This  history  has  come  to  us  in  a  fourfold 
form ;  four  portraitures,  four  Gospel  narratives,  yet  but  one  Gospel.*  "While 
there  is  surprising  freedom  and  diversity  of  topics,  arrrangement,  and  expres- 
sion, they  all  exhibit  to  us  the  same  great  subject  and  the  same  wonderfu\ 
life  of  Christ,  far  more  harmoniously  than  Xenophon  and  Plato  have  pre- 
sented to  us  their  teacher,  Socrates. f 

Origin  of  the  Gospels.  The  four  Gospels  have  been  generally  accepted 
as  having  been  written  by  the  four  persons  whose  names  they  bear.  Two 
of  these  were  apostles,  and  two  were  associated  with  the  apostles,  as  constant 
companions.  All  their  narratives  were  written  under  special  direction  of 
the  Holy  Spirit,  between  the  ascension  of  Christ  and  the  fall  of  Jerusalem, 
A.  D.  70.  They  were  received  by  the  early  Christians  as  authentic  accounts 
of  the  life,  teachings,  death,  and  resurrection  of  Jesus. 

How  Preserved.  No  autograph  copy  of  a  gospel  written  by  the  Evan- 
gelists has  been  preserved.  They  are  all  lost,  with  little  hope  of  discovery, 
as  they  were  probably  written  on  the  brittle  papyrus  then  in  use.  A  few 
specimens  only  of  this  paper  have  been  preserved,  accidentally,  in  Egyptian 
tombs  and  mummies,  and  in  the  lava  at  Pompeii,  t  Other  copies  and  ver- 
sions were  made  in  great  numbers  by  those  succeeding  the  Apostles,  and  some 
of  these  are  still  preserved.  Constantino  the  Great  ordered  Eusebius  (died 
in  340)  to  make  fifty  MS.  copies  of  the  Scriptures,  and  some,  as  Tischendorf, 
think  it  probable  that  the  Sinaitic  MS.  is  one  of  these  fifty. 

*  See  Ulhorn,  Life  of  Jems,  Am.  Ed.  pp.  78-114. 
t  J.  A.  Alexander,  on  Mark,  p.  vi. 

J  See  Westcott  aud  Hort  Greek  Testament,  Am.  Ed.,  p.  xii. 
7 


8  nn'RODUCTioN. 

The  present  Greek  text  of  the  Gospels  is  derived  from  three  sonrcea  t 
I.  Greek  MSS.  ;  II.  Ancient  versions ;  III.  Quotations  by  the  Early  Fath- 
ers. 

I.  Greek  MSS.  The  MS.  copies  of  the  N,  T.  now  in  existence  are  of 
two  classes :  (1)  The  Unciak,  or  those  written  in  capital  letters,  which  are 
the  oldest,  dating  from  the  fourth  to  the  tenth  century.  Dr.  Scrivener  gives 
the  whole  number  of  Uncials,  including  lectionaries  {i.  e.,  Scripture  lessons), 
as  158  ;  even  his  list  is  not  complete.  Professor  Abbot  reckons  the  whole 
number  of  distinct  Uncial  MSS.  of  the  N.  T.,  not  including  lectionaries,  at 
83,  of  which  61  have  the  Gospels  in  whole  or  in  fragments.  The  five  most 
important  of  these  MSS.  are  the  Sinaitic,  the  Vatican,  the  Alexandrian, 
codex  Ephraim,  and  codex  Bezae.  Another  Uncial,  probably  of  the  sixth 
century,  was  discovered,  in  1879,  at  Rossano,in  Calabria,  and  is  called  codex 
Rossanensis.  It  was  discovered  by  two  German  scholars,  Gebhart  and  Har- 
nack,  and  is  written  on  purple-colored  parchment,  in  silver  letters,  richly 
ornamented  with  pictures.  Only  portions  of  it  have  yet  been  made  available 
for  the  use  of  scholars.  (2)  The  Cursives,  or  MSS.  written  in  a  running 
hand,  and  dating  from  the  tenth  to  the  fifteenth  century.  There  are  known 
to  be  1605  MSS.  of  this  class,  600  of  which  are  of  the  Gospels.  This  class^ 
of  MSS.  has  been  only  partially  examined  or  collated  by  critical  scholars. 

n.  Ancient  Versions  are  a  second  source  of  the  Greek  text  of  the 
Gospels,  and  have  aided  in  preserving  and  securing  it  to  us.  They  are  next 
in  value  to  the  MSS. ,  and  some  of  them  are  older  witnesses  than  any  MSS. 
in  existence.  Among  the  most  important  of  the  ancient  Versions  are  :  (1) 
the  Syriac,  which  includes  the  Peshito,  dating,  in  its  oldest  form,  from  the 
middle  of  the  second  century  ;  the  Philoxenian,  of  A.  D.  508 ;  the  Cureto- 
nian  fragment  and  the  Jerusalem  Syriac ;  (2)  the  Latin,  including  the  old 
Italic,  and  the  Vulgate  of  Jerome,  A.  D.  405  (which  was  the  first  book 
printed  (A.  D.  1455),  and  known  as  the  Mazarin  Bible)  ;  (3)  the  Ethiopic  ; 
(4)  the  Coptic,  in  two  dialects,  the  Memphitic  and  Thebaic  ;  (5)  the  Gothic 
of  Ulphilas,  of  the  fourth  century ;  and  (6)  the  Armenian  versions  of  the  fifth 
century. 

III.  Quotations  from  the  Christian  Fathers  include  (1)  the  Greek,  as 
Clement  of  Rome,  Polycarp,  Ignatius,  Barnabas,  of  the  first  and  second  cen- 
turies, Justin  Martyr,  Irenaeus,  Clement  of  Alexandria,  Origen,  Eusebius, 
and  others  in  the  third  and  fourth  centuries  ;  (2)  the  Latin,  as  Tertullian, 
Cyprian,  Novatian,  Lactantius,  Hilary,  Ambrose,  Pelagius,  Augustine,  and 
Jerome.  About  one  hundred  of  these  authors  have  been  examined  and  their 
citations  collated  by  various  critics. 

Printed  Editions  op  the  Greek  Text.  The  most  important  of  the 
printed  editions  of  the  Greek  Text  of  the  Gospels  and  of  the  N.  T.  are  those 
by  Erasmus,  1516-1535 ;  Stephens,  1546-1551 ;  Beza,  1565-1588-9  ;  Elzevirs, 
1624-1641;  the  Complutensian,  1514-1522;  by  Wetstein,  1751-52;  Gries- 
bach,  1775-1806  ;  Lachmann,  1831-1850 ;  Tischendorf,  1864-1872  ;  Tregel- 


Specimens  of  existing  MSS.  of  the  Scriptures. 

M  ycTH  f  1  o  Nioce 

4th  Cent.    Codex  Siiiaiticus. — 1  Tim  iii.  16. 
TO  Tijs  €v<7«p«ias  i  /*v<7T7jpio»'  [Of  late  corr.]  os  e. 


Kror€M  H  ce  cei'P 

4th  Cent.    Codex  Sinaiticus. — John  i.  18. 
voYcvTjs  0[eo]?  [o  uy  corr.J  «s  tqv. 


t 


^..r 


vjiAf  koN;^> 


4th  Cent.    Codex  Vatlcanus.— Mark  xvi.  8. 
vraait  kox  ovScvi  ov  |  5€v  ttirov  ((^o^ovf  |  to  yapz 


5:  V_>r  raApX^MHNOAOrOCKAfOAoracH 

5th  Cent.    Codex  Alexandrinus. — John  1. 1. 
Ev  apX'J  ^^  o  Aoyos  »cai  o  Aoyo?  »ji»  |  irpos  tok  e[«o]v'  <cat  0[eo]  s  ijv  o  Aoyog^ 


/ 


loth  Cent.    Codex  Baslliensia,  known  to  Erasmus,  but  little  used  by  hfok 
>Luke  i,  1-2  nearly,  as  in  all  Greek  Testaments. 

QftXXK  MAKTSCBIFTS    OF  THE  17.  T. 

[  JVon*  Bchaff*»  Dictionary  of  the  BtUe."} 

9 


10  INTRODUCTION. 

les,  1857-1879;  Westcott  and  Hort,  1881.  The  English  version  of  King 
James  (1611)  is  based  chiefly  on  the  text  of  Beza  and  Stephens ;  the  Revised 
version  (1881)  mainly  on  that  of  Westcott  and  Hort.  The  learned  Richard 
Bentley,  in  1720,  proposed  to  issue  an  edition  of  the  Greek  Testament,  by 
collating  the  oldest  copies  of  the  first  five  centuries,  but  his  proposal  led  to 
a  bitter  controversy,  which  crushed  the  execution  of  his  laudable  scheme,  set 
back  Biblical  criticism  in  England  for  more  than  a  century,  leaving  it  in  the 
hands  of  German  scholars,  of  some  of  whom  it  can  justly  be  said,  their  de- 
voutness  was  far  less  than  their  learning.  The  principles  and  plan  which 
Bentley  outlined,  with  rare  critical  discernment,  have  since  been  adopted  aa 
the  only  true  or  scientific  method,  and  later  scholars  are  reaping  the  rich 
results. 

English  Versions.  The  leading  English  versions  are:  Wiclifs  or 
Wycliffe's,  1381;  Tyndale's,  1525;  Coverdale's,  1535;  Matthew's  or  Ro- 
gers', 1537;  Tavener's,  1539;  the  Great  Bible,  1539;  the  Genevan,  1557 
(this  was  the  first  that  had  the  division  into  verses,  following  the  Greek  of 
Stephens,  1551)  ;  the  Bishop's,  1568;  the  Rhemish,  1582  ;  the  King  James' 
or  so-called  Authorized  Version,  1611;  the  Revised  Version,  1881.* 

In  this  Commentary  the  Authorized  and  Revised  versions  are  presented 
in  parallel  columns. 

Characteristics  op  the  Gospels.  The  first  three  of  the  Gospel  his- 
tories relate  the  birth,  life,  and  chiefly  the  Galilean  ministry  of  Jesus,  and 
explain  his  dealings  with  men ;  the  fourth  presents  more  fully  his  Judajan 
ministry,  and  the  deeper  purposes  and  counsels  of  God,  as  revealed  through 
His  eternal  Son.  They  are  independent  and  distinct  narratives,  not  one 
borrowed  from  another,  but  separate  and  trustworthy  witnesses  of  the  facts 
they  record.  Neither  of  them,  however,  intended  to  produce  a  complete 
history  of  the  work  and  teachings  of  Jesus.  Each  account  is  designedly 
fragmentary,  and  all  together,  we  may  well  believe,  present  but  a  small  part 
of  the  teachings  and  transactions  of  the  short  but  busy  life  of  Christ  on  earth. 
Of  the  first  readers  for  whom  the  Gospels  were  intended,  it  appears  that 
Matthew  wrote  primarily  for  the  Hebrews,  Mark  for  the  Gentiles,  Luke  for 
the  learned  heathen  converts,  John  to  exhibit  Jesus  as  the  Word  made  flesh, 
and  as  the  Christ,  the  Son  of  God.  See  John  i,  1 ;  xx,  21.  The  early 
Christians  assigned  a  special  symbol  for  each  Evangelist ;  to  Matthew  a 
bullock ;  to  Mark  a  lion  ;  Luke  a  man ;  John  an  eagle.  The  second  and 
the  briefest  of  the  four  Gospel  narratives  is 

THE  GOSPEL  ACCORDING  TO  MARK. 

The  author  has  been  universally  believed  to  be  Mark  =  hammer^  and 
the  same  as  John  Mark,  John,  and  Marcus.  Acts  xii,  12,  25  ;  xiii,  5,  13  ; 
XV,  37,  39;  Col.  iv,  10;  2  Tim.  iv,  11  ;  Philem.   24.     His  mother's   name 

•  See  SchafTfl  Dictionary  of  the  Bible,  pp.  12&-13L 


INTRODUCTION.  H 

was  Mary,  who  resided  at  Jerusalem  and  was  an  aunt  to  Barnabas."*  She 
was  a  person  of  repute,  for  the  early  Christians  gathered  at  her  house  for 
prayer,  and  thither  Peter  repaired  on  his  miraculous  release  from  prison. 
Mark  was  probably  converted  to  Christianity  under  the  instructions  of  Peter 
(1  Pet.  V,  13),  and  some  conjecture  that  he  was  the  young  man  that  followed 
Jesus  on  the  night  of  the  betrayal.  He  became  the  companion  of  Paul  and 
Barnabas,  on  their  first  missionary  journey,  about  A.D.  48,  but  left  them,  for 
some  unknown  cause,  at  Perga,  and  returned  to  Jerusalem.  This  led  to  a 
sharp  contention  between  Paul  and  Barnabas,  causing  them  to  separate,  and 
Barnabas,  with  Mark,  went  to  Cyprus.  Mark,  however,  again  became  the 
companion  of  Paul,  during  the  latter' s  imprisonment  at  Rome,  and  from  the 
warm  esteem  with  which  he  is  mentioned,  it  is  clear  that  the  oflPence  was  ex- 
plained, or  forgiven  by  Paul.  Whether  Mark  made  his  contemplated  journey  to 
Asia  Minor,  we  are  not  informed  (Col.  iv,  10,  11).  He  was  with  Peter  when 
the  Apostle  wrote  his  first  Epistle  (1  Pet.  v,  13),  and  from  the  form  of  salu- 
tation there  given,  it  is  inferred  that  Mark  spent  some  time  in  labors  at  Baby- 
lon, probably  with  Peter  ;  he  also  appears  at  Ephesus  with  Timothy  (2  Tim. 
iv,  11),  and  Paul  then  commends  him  highly,  showing  how  completely  his 
confidence  in  Mark  had  been  restored.  Tradition,  according  to  Epiphanius, 
makes  him  one  of  the  seventy  ;  Eusebius  and  Clement,  that  he  was  Peter's 
interpreter  or  secretary,  and  sent  on  a  mission  to  Egypt ;  and  Jerome,  that  he 
founded  the  church  of  Alexandria,  and  sufiered  martyrdom  there,  A.  D.  68, 
three  years  after  the  death  of  Peter  and  Paul.  The  "  interpreter  of  Peter" 
may  mean  that  Mark  translated  for  the  Apostle,  or,  as  many  understand,  that 
he  wrote  his  Gospel  in  conformity  with 'the  testimony  and  preaching  of  Peter. 

Date.  This  is  uncertain,  as  the  statements  of  ancient  writers  are  indefi- 
nite, not  to  ^ay  confusing.  Eusebius  states  that  Papias,  on  the  testimony 
of  John,  declared  that  Mark  wrote  down  what  he  recollected*  as  the  inter- 
preter of  Peter  ;  and  that  Irenseus  said  Mark  wrote  his  Gospel  in  conformity 
to  Peter's  preaching,  and  after  Peter  and  Paul  were  dead.  Ancient  author- 
ities placed  its  composition  as  early  as  A.  D.  43,  but  on  no  credible  evidence 
now  known.  There  are  no  statements  in  the  N.  T.  to  decide  the  date.  The 
most  reasonable  inference  is  that  it  was  not  written  earlier  than  A.  D.  62, 
and  not  later  than  A.  D.  68  or  70. 

Place.  Several  ancient  writers  say  it  was  written  at  Rome,  as  Clement, 
Eusebius,  Jerome,  Epiphanius.  This  is  sometimes,  though  not  necessarily, 
connected  with  the  theory  of  its  Petrine  origin  or  character,  and  the  assumption 
that  Peter  visited  Rome,  which  is  stoutly  denied  by  many  Protestant  writers. 
Chrysostom  mentions  Alexandria,  but  his  statement  is  not  confirmed  by  other 
writers.  The  later  theory,  that  Mark  wrote  at  Antioch,  is  a.  mere  assumption 
destitute  of  foundation. 

*  In  the  A.V.  tho  original  is  translated  "  Marcus,  sister's  son  to  Barnabas,"  but  dv£(/>cd<^  does 
not  necessarily  mean  "  nephew,"  hence  the  R.V.  reads  "  Mark,  the  cousin  of  Barnabas."  So  EUi- 
cott,  Lightfoot  and  Lange  render  it.  Smith's  Bible  Dictionary ;  article,  "  Mary,  mother  of  Mark," 
erroneously  speaks  of  her  as  sister  to  Barnabas. 


12  INTRODUCTION. 

Language.  There  has  never  been  any  reasonable  doubt  that  Mark 
wrote  his  Gospel  in  Greek.  Some  Romanist  writers  started  and  defended 
the  supposition  of  a  Latin  original,  partly  to  maintain  the  authority  of  the 
Vulgate,  and  a  pretended  part  of  this  original  was  shown  in  St,  Mark's  church, 
in  Venice,  but  critics  have  detected  it  to  be  a  part  of  an  old  Latin  MS.  of  the 
four  Gospels.  We  have  not  a  single  testimony  to  a  Latin  original  of  the 
Gospel.  Had  there  been  such  a  Latin  original,  it  would  have  been  familiar 
to  many  Christians,  for  the  Latin  was  not  like  the  Hebrew,  little  known,  and 
though  lost,  it  is  almost  incredible  that  every  early  writer  should  have  omitted 
to  mention  it.*  The  later  Romanist  writers  abandon  the  theory  of  a  Latin 
original  as  utterly  untenable.  According  to  Milman,  the  church  at  Rome, 
if  not  all  the  churches  of  the  "West,  for  the  first  three  centuries,  were,  so  to 
speak,  Greek  colonies.  Their  language,  their  Scriptures,  and  their  writers 
were  Greek.  All  their  Christian  writings  extant  were  originally  Greek,  as  the 
works  of  Justin  MartjT,  the  Shepherd  of  Hermas,  and  the  Epistles  of  Clem- 
ent. Hence,  Mark  writing  even  at  Rome,  would  naturally  do  so  in  the  Greek 
language. 

For  "Whom  "Written.  Tradition  asserts  that  this  Gospel  was  primarily 
prepared  for  Gentile  Christian  readers.  An  examination  of  the  Gospel  con- 
firms this  view  ;  e.  g.  : 

(1)  The  general  omission  of  Old  Testament  quotations,  except  where  they 
occur  in  the  discourses  of  the  Lord,  and  in  Mark  i,  2,  3 ;  xv,  28. 

(2)  Omission  of  the  genealogy  of  Jesus. 

(3)  The  interpretation  of  Hebrew  or  Aramaic  words  for  Gentile  readers, 
as  Boanerges,  Talitha  cumij  Corban,  Bartimceus,  Abba,  Eloi,  lama  sabach- 
thani. 

(4)  The  explanation  of  Hebrew  customs  and  usages,  which  would  be 
familiar  to  the  Jewish,  but  not  to  Gentile  readers,  as  the  Jews  eat  not  unless 
they  wash  their  hands  oft  (R.V.,  diligently;  margin,  "up  to  the  elbow,") ; 
the  preparation  was  the  day  before  the  Sabbath ;  the  Passover  was  killed 
(R.V.,  sacrificed,  as  in  margin  of  A.V.)  on  the  first  day  of  unleavened  bread. 

(5)  The  use  of  Latinisms  or  Latin  forms  not  in  the  other  Gospels,  as 
speculator  =  soldier  of  the  guard  ;  xestus  =  sextarius  ;  quadrantus  =  a  far- 
thing ;  centurion. 

Style.  *'  Of  the  first  three  Gospels,"  says  Alford,  "  that  of  Mark  is  the 
most  distinct  and  peculiar  in  style."  I.  It  has  those  graphic  touches  which 
describe  the  look,  gestures,  and  feelings  of  our  Lord,  the  appearance  of  the 
persons  whom  he  addressed,  and  minute  particulars  of  time,  place,  persons, 
and  number,  which  are  unnoticed  by  other  Evangelists  ;  e.  g.  : 

(1)  His  peculiar  look  is  noticed  in  Mark  iii,  5,  32,  34;  x,  23  ;  xi,  11. 

(2)  His  acts  and  gestures  in  receiving  little  children,  ix,  36  ;  x,  16  ;  in 
rebuking  Peter,  viii,  33  ;  in  going  before  the  Apostles,  x,  32  ;  in  gathering 
the  Twelve  about  him,  ix,  35. 

*  See  Alford,  "  N.  T.  for  English  Beaders,"  p.  38. 


INTRODUCTION.  13 

(3)  His  feelings  of  indignation,  sorrow,  pity,  hunger,  wonder,  see  Mark 
iii,  6 ;  viii,  12,  33 ;  x,  14  ;  vii,  34 ;  viii,  12  ;    x,  21 ;  vi,  34 ;  xi,  12  ;  iv,  38. 

(4)  Persons  about  him :  Simon  and  others,  i,  29,  36 ;  xiii,  3  ;  of  Phari- 
sees, Herodians  and  Scribes,  iii,  6,  22  ;  the  twelve  and  Peter,  xi,  11,  21  ; 
xvi,  7 ;  servants,  xiv,  65 ;  the  Cyrenian,  xv,  21. 

(5)  Number :  two  thousand,  v,  13  ;  two  and  two  ;  by  hundreds,  and  by 
fifties,  vi,  7,  40;  twice. ..thrice,  xiv,  30. 

(6)  Time  and  place :  great  while  before  day,  i,  35  ;  at  the  rising  of  the 
sun,  xvi,  2;  when  even  was  come,  iv,  35;  at  eventide,  xi,  11;  the  third 
hour,  XV,  25  ;  the  sea  and  seaside,  ii,  13  ;  iii,  7  ;  iv,  1  ;  in  Decapolis,  v,  20 ; 
vii,  31 ;  against  the  treasury,  against  the  temple,  xii,  41  ;  xiii,  3  ;  the  porch, 
xiv,  68  ;  right  side,  xvi,  5. 

II.  Mark's  style  is  further  characterized  by  abrupt  transitions  from  one 
topic  to  another,  executed  with  graphic  power;  e.  g'.,  a  favorite  word  is 
"evOio)^/'  which  occurs  forty  times,  and  is  variously  rendered  in  the  A.  V., 
by  "straightway,"  "immediately,"  "forthwith,"  and  "as  soon  as." 

III.  Another  peculiarity  of  style  is  the  frequent  use  of  the  historical 
present,  instead  of  the  ^asi  tense,  imparting  a  lively  and  graphic  effect  to  the 
narrative  ;  e.  g.,  "  came  "  ("cometh  "  in  R.V.),  and  "  come,"  i,  40  ;  ii,  3  ; 
xiv,  43,  66 ;  "saith  "  instead  of  "  said,"  i,  44  ;  ii,  10,  17,  etc. 

IV.  Mark  often  uses  the  direct,  instead  of  the  indirect,  form  of  expres- 
sion, as  "  Peace,  be  still,"  "  Come  out  of  the  man,"  "  What  is  thy  name  ?  " 
"  Send  us  into  the  swine."  He  also  often  gives  the  exact  words  used,  as  "Eph- 
phatha,"  "Corban,"   "  Talitha  cumi,"    "Boanerges,"    "  Abba,"  "  Eloi." 

General  Character.  The  distinguishing  features  of  Mark's  Gospel 
are  :  (1)  Its  brevity ;  (2)  Vividness  and  fullness  in  presenting  particular  his- 
toric events  ;  (3)  Brevity  or  omission  of  the  discourses  of  the  Lord.  Of  the 
thirty- seven  miracles  of  Jesus,  including  his  ascension,  Mark  records  nine- 
teen ;  while  of  the  thirty  or  thirty-one  leading  parables,  he  notices  only  eight. 
Two  miracles  are  related  by  Mark  only,  the  healing  of  the  deaf  and  dumb 
man,  and  of  the  blind  man  of  Bethsaida.  Two  parables,  also  (if  the  household- 
er, Mark  xiii,  34,  be  counted),  are  also  given  by  Mark  only,  the  principal  one 
being  the  seed  growing  secretly,  iv,  26  ;  (4)  The  prominence  given  to  Christ's 
power  over  evil  spirits,  in  the  miracles  noted.  Mark  plainly  aims  to  impress 
his  Gentile  readers  with  the  kingly  power  of  Jesus,  as  a  spiritual  conqueror 
and  the  wonder-working  Son  of  God ;  (5)  Rapid  succession  of  periods  of 
solitude,  and  of  manifold  and  hurried  labors.*  Here  Jesus,  says  Archbishop 
Thomson,  "sweeps  over  his  kingdom  swiftly,  meteor-like,  and  men  are  to 
wonder  and  adore.  His  course  is  sometimes  represented  as  abrupt,  mysteri- 
ous, awful  to  the  disciples  ;  he  leaves  them  at  night,  conceals  himself  from 
them  on  a  journey  ;  the  disciples  are  amazed  and  afraid."  "The  Evange- 
list," observes  Keim,  "  makes  the  histories  more  effective  by  the  contrast 

*  This  fact  will  be  atrikingl7  apparent  \)j  a  glance  at  the  analysis  presented  at  the  close  of 
this  introduction. 


14  INTRODUCTION. 

between  the  hurried  progress... and  the  contemplative  stillness  in  which  he 
paints  the  scenery  with  a  thousand  touches — the  house,  the  sea,  the  follow- 
ers, the  growing  throng,  the  persons  byname,  the  numbers  of  men,  of  beasts, 
of  coins,  the  green  grass,  the  pillow  on  the  stern  of  the  boat  on  Gennesaret — 
all  described  with  the  ready  use  of  softening  diminutives,  and  with  words  of 
time  that  denote  the  present."  In  such  a  life  of  constant  ''pressure"  from 
multitudes  of  pitiable  cases  of  sickness,  deformity,  and  sorest  afiiction ; 
from  disciples  with  crude  beliefs,  and  ever  recurring  doubts ;  from  a  crowd 
of  followers,  full  of  hard  problems  and  selfish  ambitions,  urging  their  claims 
upon  his  attention ;  from  designing  and  crafty  enemies,  secretly  striving  to 
entrap  him  by  their  hypocritical  manner  and  artful  propositions  ;  in  this 
* '  restless ' '  career,  thus  sketched  by  the  vivid  pen  of  Mark,  must  we  not  re- 
cognize a  true  history  ? 

Its  Relation  to  Peter.  The  great  majority  of  ancient  writers  state  or 
imply  that  Mark  was  the  interpreter  of  Peter.  This  has  been  explained  by 
some  as  meaning:  (1)  that  Mark  translated  into  Greek,  or  more  probably 
into  Latin,  the  discourses  of  the  Apostle,  and  probably  acted  as  his  secretary 
also.  Others  adopt  the  view:  (2)  that  Mark  wrote  a  Gospel  presenting 
more  closely  than  others  the  facts  and  truths  concerning  Christ  as  Pete*' 
preached  them,  thus  becoming  Peter's  interpreter  to  the  church  at  large. "^ 

Both  views  have  been  ingeniously,  if  not  ably,  defended,  and  there  is 
nothing  improbable  in  the  supjDOsition  that  Mark  did  act  as  interpreter  for 
Peter,  especially  when  preaching  to  Latin  hearers,  and  that  also  in  writing 
his  Gospel,  he  presented  the  facts  and  teachings  of  Jesus  as  he  had  heard 
them  from  Peter's  lips,  during  many  years  of  companionship  and  labor  with 
that  Apostle. 

Some,  as  Maclear  and  Perowne,  understand  the  testimony  of  Jerome, 
Tertullian,  and  especially  Justin  Martyr,  to  declare  that  Mark  wrote  his  Gos- 
pel as  Peter  dictated  it  to  him,  and,  therefore,  it  was  accounted,  in  reality, 
Peter's  Gospel.  Others,  as  Archbishop  Thomson,  dispute  this  view,  and 
hold  that  Justin  Martyr  probably  referred  to  the  ' '  memoirs ' '  of  Jesus  and 
not  of  Peter.  The  writings  of  those  early  Fathers  coming  to  us,  are  in  a 
very  fragmentary  state,  and  the  most  that  can  be  safely  asserted  is,  that 
Peter's  preaching  and  oral  testimony  in  regard  to  the  facts  in  the  life  of 
Jesus,  had  an  important  influence  upon  Mark  in  the  preparation  of  this  Gos- 

*  The  testimony  of  John  the  Presbyter,  as  given  by  Papias  and  quoted  by  Eusebius,  is:  "  This 
also  [John]  the  Elder  said :  '  Mark,  being  the  interpreter  of  Peter,  wrote  down  exactly  whatever 
thing  he  remembered,  [or  he  (Peter)  mentioned],  but  yet  not  in  the  order  in  which  Christ  either 
spoke  or  did  them,  for  he  was  neither  a  hearer  nor  a  follower  of  the  Lord's,  but  he  was  afterwards, 
as  I  [Papias]  said,  a  follower  of  Peter,  who  adapted  his  instructions  to  the  needs  [of  his  hearers], 
but  not  as  designing  to  furnish  a  connected  account  of  the  Lord's  oracles,  so  that  Mark  made  no 
mistake  while  thus  writing  down  some  things  as  he  remembered  them.  For  of  one  thing  he  took 
care,  to  omit  nothing  which  he  heard,  and  not  to  set  down  any  false  statement  therein.'" 

Irenasus  says  that,  after  the  death  of  Peter  aud  Paul,  Mark,  the  discij)le  and  interpreter  of 
Peter,  "  gave  us,  in  writing,  what  had  been  uttered  by  Peter  in  his  preackinj."  Clement  and 
Origen  repeat  a  similar  tradition. 


INTRODUCTION.  15 

pel,  and  that  under  the  guidance  of  the  Holy  Spirit,  Mark  reproduced  many 
of  these  facts  from  his  recollection  of  them,  as  Peter  had  frequently  related 
the  same  in  his  hearing.  On  the  other  hand,  it  must  be  concluded  with 
Alford,  Ellicott,  and  others,  that  this  is  Mark's,  not  Peter's,  Gospel.  It  has 
been  known  as  the  Gospel  according  to  Mark  from  the  earliest  time,  and  this 
ascription  of  it  to  him  cannot  be  accounted  for,  except  upon  the  ground  that 
Mark  was  in  fact  the  author. 

Genuineness.  That  the  second  Gospel  was  written  by  Mark  has  been 
uniformly  believed.  It  is  attested  by  explicit  testimony,  and  little  disputed, 
even  by  German  critics.  The  conjecture  that  Mark  simply  compiled  his  Gos- 
pel from  the  narratives  of  Matthew  and  Luke,  is  thoroughly  exploded  and  has 
been  abandoned  by  the  best  critics.  On  the  other  hand,  its  brevity  and  vivac- 
ity of  style  have  led  to  the  opposite  supposition,  that  it  was  the  primitive 
Gospel. 

Authority  and  genuineness  of  the  closing  section. — The  closing  section 
of  the  Gospel,  chapter  xvi,  9-20,  has  given  rise  to  critical  difficulties.  The 
brief  marginal  note  of  the  Revised  Version  tends  to  arouse,  rather  than 
allay,  the  suspicions  of  the  reader ;  hence  the  substance  of  the  objections  to, 
and  of  the  arguments  in  favor  of,  retaining  the  passage  will  be  stated.  The 
objections  are :  (1)  That  the  verses  are  wanting  in  two  of  the  oldest  MSS., 
and  in  some  oth^r  MSS.  of  less  importance  ;  (2)  That  in  Jerome's  day 
(latter  part  of  the  fourth  and  early  part  of  the  fifth  centuries)  the  passage 
was  not  in  many  Greek  copies ;  (3)  That  there  are  many  Greek  words  in 
these  verses  not  before  used  in  Mark's  Gospel. 

In  reply  to  these  objections,  and  in  favor  of  retaining  the  passage,  the 
arguments  are :  (1)  It  is  found  in  all  the  important  ancient  Uncial  MSS.  ex- 
cept three  (the  Sinaitic,  Vatican,  and  "L").  It  is  claimed  that  too  much 
stress  has  been  laid  upon  the  Sinaitic  MS.  by  Tischendorf  and  some  other 
critics ;  for,  according  to  Buttmann,  Burgon,  and  others,  that  MS.  is  some- 
what remarkable  for  its  omissions,  and  for  the  evident  carelessness  of 
its  transcribers.  The  Vatican  MS.  leaves  a  space  of  three  lines  and  a 
column  between  the  text  of  Mark  and  the  words  "  according  to  Mark,"  the 
usual  phrase  closing  a  book,  while  no  such  space  is  left  in  other  N.  T. 
books — a  space  sufficient  to  contain  the  omitted  verses.  Professor  Abbot 
notes,  however,  a  similar  space  in  the  MS.  at  the  close  of  Nehemiah,  and 
of  the  apocryphal  book  of  Tobit ;  but  it  may  be  added,  the  MS.  abruptly 
ends  with  Heb.  ix,  14,  the  pastoral  Epistles,  Philemon  and  Revelation, 
being  omitted.  The  MS.  has  never  been  accessible  to  scholars  generally, 
the  best  edition  being  that  of  Tischendorf,  issued  after  a  partial  inspection 
of  it  for  only  two  weeks,  and  is  by  no  means  infallible.  Its  omission  of  the 
passage  in  Mark  can  be  accounted  for,  as  can  also  the  omission  in  the  MSS. 
of  Jerome' s  day,  as  will  presently  be  shown. 

(2)  The  closing  passage  in  Mark  is  sustained  by  witnesses  older  than  our 
oldest  MSS.    Indeed,  all  the  most  ancient  Versions  (with  two  minor  excep- 


16  INTRODUCTION. 

tions)  recognize  the  passage  ;  e.  g.,  the  Syriac  (including  the  Peshito,  of  the 
second  century,  the  Philoxenian,  in  two  revisions,  and  the  older  Curetonian 
fragment) ;  the  old  Latin  or  Italic ;  the  Coptic  (including  the  Memphitic  and 
Thebaic  or  Sahidic  versions);  the  Vulgate;  and  the  Gothic  version  of  thefourth 
century.  The  Christian  Fathers  before  Jerome's  time  also  generally  concur  in 
accepting  the  passage;  e.  g.^  the  so  called  Epistle  of  Barnabas,  written  in 
the  second  century  ;  the  Shepherd  of  Hermas,  Justin  Martyr,  and  Irenseus. 
The  testimony  of  the  latter  is  clear  and  indisputable.  It  is  also  recognized 
by  Cyril  of  Jerusalem,  Ambrose,  and  Augustine. 

(3)  In  reply  to  the  objection  of  Greek  words  not  before  used  in  the  Gos- 
pel, Canon  Cook  and  others  have  ably  shown  that,  applying  a  similar  rule  to 
any  other  passage  peculiar  to  Mark,  a  larger  proportion  of  unusual  Greek 
words  would  be  found  than  in  the  disputed  passage,  and  hence  those  other 
passages  would  be  thrown  out,  thus  proving  the  objection  untenable,  if  not 
absurd.  This  seems  effectually  to  dispose  of  the  linguistic  objections  of  the 
critics. 

The  omission  of  the  passage  in  the  two  MSS.  above  noticed  is  accounted 
for  thus :  The  origin  of  the  objections  to  the  verses  has  been  traced  to  Euse- 
bius,  who  first  made  a  supposition  that  the  verses  were  omitted  in  order  to 
answer  an  adversary,  and  subsequently  changed  the  supposition  into  a  stronger 
statement,  out  of  which,  it  is  conjectured  by  many,  the  objections  have 
arisen.  His  original  statements  are  characterized  by  Canon  Cook,  as  "vague 
and  inconsistent."  Jerome  simply  reproduces  the  statements  of  Eusebius. 
The  omission  in  the  Sinaitic  and  Vatican  MSS. ,  which  belong  to  about  the  same 
age,  may  be  due  to  Eusebius.  We  know  that  he  was  ordered  to  prepare 
fifty  MS.  copies  of  the  Bible,  by  Constantine  the  Great ;  and  Tischendorf 
thinks  it  not  improbable  that  the  Sinaitic  MS.  is  one  of  those  fifty. 

Many  scholars  retain  the  passage  as  authentic,  who  are  not  certain  that 
it  was  written  by  Mark.  Even  Alford,  who  is  more  facile  at  finding  difficul- 
ties and  contradictions  than  harmonies,  accepts  it  as  authentic.  It  is  received 
as  undoubtedly  a  part  of  the  second  Gospel  by  such  scholars  as  Scrivener, 
the  foremost  of  textual  critics,  by  Mill,  Bengel,  Matthaei,  Eichorn,  Kuinoel, 
Hug,  Scholz,  Guericke,  Olshausen,  Ebrard,  Bleek,  Wordsworth,  Lachmann, 
Burgon,  and  Canon  Cook.  Tregelles,  Alford,  Westcott,  and  Hort  retain  it 
with  some  special  mark,  as  brackets,  or  a  space  between  it  and  the  foregoing 
text,  indicating  thereby  that  they  accept  it  as  authentic,  that  is,  an  inspired 
record,  but  are  in  doubt  respecting  its  genuineness,  that  is,  they  incline  to 
the  view  that  it  may  not  be  by  Mark,  but  was  penned  by  some  other  inspired 
person.  Its  right,  therefore,  to  a  place  in  the  sacred  canon  may  be  regarded 
as  sustained  by  a  weight  of  testimony  which  places  it  beyond  successful  ques- 
tion. 

Its  Value  as  a  Single  Gospel.  If  this  Gospel  by  Mark  were  wanting 
we  should  be  without  a  biography  of  Jesus  calculated  to  enlist  and  carry  the 
reader  irresistibly  along  by  the  minuteness,  vividness,  and  impetuous  character 


INTRODUCTION.  17 

of  the  narrative.  Mark,  as  an  intimate  helper  and  companion,  alike  of  Peter, 
Paul,  and  Barnabas,  and  laboring  in  each  of  the  great  centres  of  the  Jewish 
and  Roman  world  by  turns,  appears  to  have  caught  and  preserved  to  us 
some  of  the  grander  features  of  the  work  and  words  of  Jesus,  as  those  great 
Apostles  presented  them  to  listening  multitudes  of  every  nation  in  the  then 
known  world.  "  By  their  simple  force,"  observes  Westcott,  he  was  moved 
*'to  look  beyond  the  varieties  of  doctrine  in  the  vivid  realization  of  the 
actions  of  the  Son  of  God."  And  Wordsworth  aptly  says,  "The  brevity  of 
this  Gospel  would  commend  it  to  the  acceptance  of  the  great  body  of  the 
Roman  people,  especially  of  the  middle  classes  engaged  in  practical  busi- 
ness, legal  affairs,  commercial  enterprise,  and  military  campaigns,  and  mi- 
grating in  frequent  journeys  from  place  to  place."  This  purpose  will  account 
for  the  introduction  of  Latin  words,  and  of  a  phraseology  in  accord  with  Ro- 
man usages.  To  conclude,  in  the  thoughtful  and  judicious  words  of  Canon 
Westcott:  '*  In  substance  and  style  and  treatment,  the  Gospel  of  St.  Mark  is 
essentially  a  transcript  from  life.  The  course  and  issue  of  facts  are  imaged 
in  it  with  the  clearest  outline.  If  all  other  arguments  against  the  mythic 
origin  of  the  Evangelical  narratives  were  wanting,  this  vivid  and  simple 
record,  stamped  with  the  most  distinct  impress  of  independence  and  origin- 
ality, totally  unconnected  with  the  symbolism  of  the  Old  Dispensation,  totally 
independent  of  the  deeper  reasonings  of  the  New,  would  be  sufficient  to  re- 
fute a  theory  subversive  of  all  faith  in  history.  The  details  which  were 
addressed  to  the  vigorous  intelligence  of  Roman  hearers  are  still  pregnant 
with  instruction  for  us.  The  teaching,  which  'met  their  wants'  in  the  first 
age,  finds  a  corresponding  field  for  its  action  now." 

Harmony  with  the  Other  Evangelists.  While  Mark's  Gospel  is 
thus  independent  of  the  other  Gospel  writers,  it  is  not  in  contradiction  with 
them,  but  in  full  harmony  with  their  narratives.  This  is  more  fully  shown 
in  the  notes  upon  various  portions  of  the  text,  which  relate  matters  in  com- 
mon with  Matthew,  Luke,  or  John.  It  was  long  ago  noted  by  leading  har- 
monists, that  "  Mark  and  John,  who  have  little  in  common,  follow,  with  few 
exceptions,  the  regular  and  true  order  of  events  and  transactions  recorded 
by  them... Matthew  and  Luke  manifestly  have  sometimes  not  so  much  regard 
to  chronological  order,  as  they  have  been  guided  by  the  principle  of  associa- 
tion, so  that  in  them  transactions  having  certain  relations  to  each  other  are 
not,  seldom  grouped  together,  though  they  may  have  happened  at  different 
times  and  various  places."  See  Robinson's  **  Harmony,"  and  Ellicott's 
"  Lectures." 


18  INTRODUCTION. 

ANALYSIS   OF   MARK's   GOSPEL.* 

A  marked  peculiarity  of  the  Gospel  is  the  succession  of  severe  labors 
and  conflicts,  alternating  with  periods  of  withdrawal  and  rest.  The  ascen- 
sion forms  the  final  withdrawal,  to  be  followed  by  a  final  victory  at  his  second 
coming. 

Part  I. 

Note  in  this  part:  (1)  the  concise  introduction  ^  (2)  omissibnof  a  genealogy 
of  Jesus. 

I.  Introduction  : — i,*r-i3. 

(1)  Baptism  and  Preaching  by  John i,     1 —  7. 

(2)  Baptism  of  Jesus i,     8 — 11 

(3)  The  Temptation i,  12—13. 

Part  II. 

Note  here ;  (1)  alternate  periods  of  labor  and  rest;  (2)  opposition  of  Phari- 
sees to  his  claim  to  forgive  sins,  to  his  eating  with  publicans,  neglect  of 
fasts,  and  breaking  the  sabbath ;  (3)  selection  of  apostles ;  (4)  mission 
of  the  twelve;  (5)  murder  of  Baptist;  (6)  feeding  of  five  thousand. 

II.  Ministry  of  Christ  in  Eastern  Galilee : — i,  14 — vii,  24. 

(A)  Section  (i) 

(1)  Announcement  of  the  Kingdom i>  14,    15. 

(2)  Call  of  four  disciples i,  16— 20. 

(3)  Cure  of  the  demoniac,  at  Capernaum i,  21 — 28. 

(4)  Cure  of  Peter's  wife's  mother  and  others...  i,  29 — 34. 

( i )     Retirement  to  a  solitary  place i,  35. 

(5)  Tour  in  Galilee i,  35— 39. 

(6)  Cleansing  of  a  leper i,  40 — 45. 

(ii)     Retirement  to  desert  places i,  45. 

(7)  The  ruling  powers   complain  of: 

(a)     The  cure  of  the  paralytic ii,    1 — 12. 

(6)     Call  and  feast  of  Matthew ii,  13—22. 

fc)     The  disciples  pluck  the  ears  of  corn...ii,  23 — 28. 

[d)     Cure  of  the  withered  hand  and  others.iii,    1 — 12. 

(iii)     Retirement  to  the  lake iii,    7 — 12. 

(B)  Section  (11) 

(1)  Call  of  the  Apostles ....iii,  13—19. 

(2)  Conflict  with  Scribes  from  Jerusalem iii,  20 — 30. 

(3)  His  friends  and  true  kindred iii,  31 — 35. 

(4)  Parables  of  the  Kingdom  : 

(a)     The  Sower iv,    1—  9. 

(6)     Explanation  of  the  parable iv,  10 — 25. 

(c)     The  seed  growing  secretly iv,  26—29. 

{d)     The  mustard   seed iv,  30—34. 

(5)  Signs  of  the  Kingdom  : 

{a)     The  stilling  of  the  storm iv,  35 — 41. 

[h)     The  Gadarene  demoniac v,    1 — 20. 

(c)     The  woman  with  the  issue  of  blood v,  25 — 34. 

id)     The  daughter  of  Jairus v,  21—43. 

(6)  Rejection  at  Nazareth vi,    1 —  6. 

(iv)     Retirement  into  the  villages vi,    6. 

*  In  the  preparation  of  this  Analysis,  aid  has  been  derived  from  tlie  scholarly  Commentaries 
of  Professors  J.  J.  S.  Porowne,  G.  F.  Maclear,  and  J.  P.  Langu,  Amer.  Ed.,  by  Professors  Schafif 
and  Sbedd. 


I 


INTRODUCTION.  19 

(C)  Section  (in) 

(1)  Mission  of  the  Apostles vi,    7—13. 

(2)  The  murder  of  the  Baptist vi,  14—29. 

(3j     Apostles  return vi,  30. 

[y)     Retirement  to  a  desert  place vi,  31 — 32. 

(4)  The  feeding  of  the  five  thousand vi,  33—44. 

(5)  The  walking  on  the  sea vi,  45—52. 

(6)  Victories  over  disease  in  all  its  forms vi,  53 — 56. 

(7)  Renewed  opposition  of  the  Pharisaic  party,  vii,    1—23. 

(vij     Retirement  to  the  borders  o/  Tyre  _ 

and  tSidon vii,  24, 

Part  III. 

Note  here:  (1)  the  renewed  and  deepening  hostility  of  the  rulers;  (2)  call 
for  a  sign ;  (3)  hope  for  Gentiles  in  the  answer  to  the  Syro- Phoenician  ; 
(4)  a  crisis  in  Jesus''  ministry ;  (5)  the  transfiguration ;  (6)  foretelling 
his  passion. 

III.  Ministry  of  Christ  in  Upper  Galilee  : — vii,  24 — ix,  37. 

(A)  Section  (i) 

(1)  Healing  of  the  daughter  of  the  Syro-Phoe-  ^^ 

nician vii,  24 — 30. 

(2)  Gradual  healing  of  the  deaf  and  dumb vii,  31 — 37. 

(3)  Feeding  of  the  four  thousand viii,    1 —  9. 

(4)  The  Pharisees  ask  for  a  sign .viii,  10 — 13. 

(5)  Warning  against  the  leaven  of  the  Phari- 

sees and  of  Herod viii,  14 — 21. 

(6)     Gradual  cure  of  the  blind  man viii,  22 — 26. 

(vii)     Retirement  to  the  region  of  Ccesarea 
Philippi viii,  27. 

(B)  Section  (11) 

(1)  Jesus  and  Peter's  great  confession viii,  27 — 30. 

(2)  First  Clear  Prediction  of  his  Passion,  of 

the  cross-bearing  by  disciples viii,  31 — ix,  1. 

(viii)     Retirement  to  the  mountain  range 

of  Hermon ix,    2. 

(3)  The  Transfiguration ix,    2—13. 

(4)  The  lunatic  child ix,  14—27. 

(5)  The  secret  source  of  strength ix,  28 — 29. 

(6)  Second  Prediction  of  the  Passion ix,  31 — 32. 

(7)  The  Apostles  taught  {a)  humility,  (6)  self- 

denial ix,  33—50. 

Part  IV. 
Note  here :  conflicts  with  the  rulers. 

IV.  Conflicts  and  Victories  in  Peraea  : — x,    i — 45. 


1)  The  question  of  marriage  and  divorce x,    1 — 12. 

2)  The  blessing  of  little  children x,  13— 16. 

(3)  The  rich  young  ruler x,  17 — 22. 

(4)  The  danger  of  riches x,  23 — 27. 

(5)  The  reward  of  self-sacrifice x,  28 — 31. 

6)  Third  Prediction  of  the  Passion x,  32 — 34. 

7)  The  ambitious  Apostles x,  35 — 45. 


20  INTRODUCTION. 

Part  V. 

Note  here :  (1)  the  dullness  of  the  Apostles  as  to  the  swff'enngs  of  the  Messiah  ; 

(2)  the  triumphal  entry  -,  (3)  the  second  cleansing  of  the  temple ;  (4)  the 

bitter  hostility  of  the  rulers-,  (5)   Judas,    a    traitor-,  (6)   the  Lord's 

Supper;  (7)  how  the  narrative  becomes  full  and  minute  towards  the  last, 

V.     Conflicts  and  Victories  in  Judaea  : — x,  46 — xv,  47. 

(A)  Section  (i) 

(1)  Blind  Bartimaeus  at  Jericho x,  46 — 52. 

(2)  The  anointing  at  Bethany xiv,    3 —  9- 

(B)  Section  (11) 

(1)  The  triumphal  entry xi,    1 — 11. 

(ix)     Retirement  to  Bethany.., xi,  11. 

(2)  The  withering  of  the  barren  fig-tree xi,  12 — 14. 

(3)  The  second  cleansing  of  the  temple xi,  15 — 18. 

(x)     Retirement  to  Bethany xi,  19. 

(4)  Lesson  of  the  withered  fig-tree xi,  20 — 26. 

(5)  The  question  of  the  deputation  of  the  San- 

hedrin  and  the  counter  question xi,  27 — 33. 

(&\    Parable  of  the  wicked  husbandmen xii,    1 — 12. 

(7;    Subtle  Questions  : 

(a)  Of  the  Pharisees  ;  the  tribute-money. xii,  13 — 17. 

(b)  Of  the  Sadducees;  the  resurrection.. .idi,  18 — 27. 

(c)  Of  the  Lawyer  ;  the  importance  of  the 

Commandments xii,  28 — 34. 

(8)  The  Lord's  counter- question xii,  35 — 40. 

(9)  The  widow's  two  mites xii,  41 — 44. 

(10)  Prediction  of  the  destruction  of  Jerusalem 

and  the  end  of  the  world xiii,    1 — 37. 

(xi)     Retirement  at  Bethany Comp.  xiv,  12  and  16. 

(11)  The  Conspiracy xiv,  1,  2,  10,  11. 

(C)  Section  (iii)     The  Passover,  Agony  and  Arrest. 

Directions  respecting  the  passover xiv,  12 — 16, 

The  Passover  meal  and  institution  of  the 

Lord's  Supper xiv,  17 — 26. 

(3^     Peter's  professions xiv,  27 — 31. 

(4)  The  Agony  in  Gethsemane xiv,  32 — 42. 

(5)  The   Arrest xiv,  43—50. 

(6)  The  Incident  of  the  young  man.. xiv,  61 — 52. 

(D)  Section  (iv)    The  Trial  and  Crucifixion. 

(1)  The  Jewish  Trial xiv,  53—65. 

(2)  The  denials  by  Peter xiv,  66—72. 

h\     The  Council xv,     1. 

(4)  The  trial  before  Pilate xv,     1 — 15. 

(5)  The  Crucifixion xv,  16—32. 

(6)  The  Death  and  Burial xv,  33—46. 

Part  VI. 
Note  here :  (1)  the  hesitation  of  the  disciples  to  believe  the  resurrection  of 
Jesus ;  (2)  the  final  charge  and  distinct  promise  of  miraculous  power : 
(3)  ascension  as  a  final  withdrawal;  (4)  the  Lord's  power  in  the  growth 
of  his  church. 
VL     Christ's  Resurrection  and  Ascension : — xvi,  i — 20. 
(1)     The  rest  of  Christ  in  the  tomb...xv,  47 — xvi,    1. 

The  visit  of  the  women xvi,    1 —  3. 

The  Resurrection xvi,    4 —  8. 


^] 


INTRODUCTION.  21 

(4)  The  Appearances  after  the  Resurrection  : 

(a)  Mary  Magdalene xvi,    9 — 11. 

(b)  Two  disciples xvi,  12—13. 

(c)  The  Eleven xvi,  14. 

(5)  The  Last  Charge xvi,  15—18. 

(6^     The  Ascension.. xvi,  19. 

(7)    The  Apostles  preaching xvi,  20. 

MIRACLES   AND   PARABLES   IN   MARK. 

The  Miracles  of  our  Lord  recorded  by  Mark  may  be  arranged  as  dis- 
playing His  power  over 
(i)    Disease. 

[1)     Simon's  wife's  mother i,  30 — 31. 

2)     The  leper i,  40—45. 

8)     The  paralytic ii,    3—12. 

[4^     The  woman  with  the  issue  of  blood v,  25 — 34. 

[5}    *The  blind  man  at  Bethsaida viii,  22 — 26. 

(6J     The  lunatic  boy ix,  17—29. 

(7)  Bartimaeus x,  46 — 52. 

(ii)    Nature. 

(1)  The  stilling  of  the  storm iv,  35 — 41. 

(2)  The  feeding  of  the  five  thousand vi,  32 — 44. 

(3^     The  walking  on  the  lake vi,  45 — 52. 

(4)  The  feeding  of  the  four  thousand viii,    1 —  9. 

(5)  The  withering  of  the  fig-tree xi,  12 — 14. 

(hi)     The  Spirit-world. 

(1)  The  demon  cast  out  in  the  synagogue i,  23 — 28. 

(2)  The  legion v,    1—20. 

(3)  The  daughter  of  the  Syro-Phoenieian  wo- 
man  vii,  24 — 30. 

(4)  ^The  deaf  and  dumb  man vii,  31 — 37. 

(iv)     Death. 

(1)     The  daughter  of  Jairus v,  21—43. 

d)    Parables  of  the  Early  Group ;  to  the  Mission  of  the  Seventy : 
;i)     The  new  cloth ii,  21. 

2)  The  new  wine ii,  22. 

3)  The  sower iv,    3—  8. 

[4)  *The  seed  growing  secretly iv,  26 — 29. 

(5)  The  mustard-seed iv,  30—32. 

(ii)     There  are  no  Parables  of  the  Intermediate  Group  related  by  Mark, 

(hi)    Parables  of  the  Final  Group  : 

(1)  The  wicked  husbandmen xii,    1 — 11. 

(2)  The  fig  tree / , xiii,  28. 

(8)  ^ The  Householder xiii,  34. 

♦  Beoorded  only  by  Mea'k. 


CHRONOLOGICAL  mDEX. 

{IVom  Andrews'  "Life  of  Our  Lord.) 


Annunciation  to  Zacharias •< «««««••• Oct.,  6 

Elisabeth  conceives  a  son,  and  lives  iu  retirement Oct.-March,  6-5 

Annunciation  to  Mary April,  5 

Mary  visits  Elisabeth,  and  remains  three  months April-June,  5 

Birth  of  John  the  Baptist June,  5 

Joseph  and  Mary  go  to  Bethlehem  to  be  taxed Dec,  5 

Jesus  born  at  Bethlehem  Dec,  5 

The  angel  and  the  shepherds Dec,  5 

Circumcision  of  Jesus Jan.,  4 

Presentation  of  Jesus Feb.,  4 

Coming  of  the  Magi Feb.,  4 

Fliglit  of  Jesus  into  Egypt Feb.,  4 

Return  to  Nazareth,  and  sojourn  there May,  4 

Jesus,  at  twelve  years  of  age,  attends  the  passover April,  8 

John  the  Baptist  begins  his  labors Summer,  26 

Baptism  of  Jesus Jan.,  27 

Jesus  tempted  in  the  wilderness ....'. Jan.-Feb.,  27 

Deputation  of  Priests  and  Levites  to  the  Baptist Feb.,  27 

Jojius  returns  to  Galilee Feb.,  27 

Wedding  at  Cana  of  Galilee Feb.,  27 

First  Passover  of  Jesus'  ministry ;  cleansing  of  temple April,  27 

Jesus  begins  to  baptize May,  27 

Jesus  departs  into  Galilee,  through  Samaria Dec,  27 

A  few  weeks  spent  by  Jesus  in  retirement Jan.-April,  28 

The  Baptist  imprisoned March,  28 

Second  Passover;  healing  of  impotent  man April,  28 

Jesus  begins  His  ministry  in  Galilee April-May,  28 

Calling  of  four  disciples,  and  healings  at  Capernaum April-May,  28 

First  circuit  in  Galilee ;  healing  of  the  leper May,  28 

Return  to  Capernaum,  and  healing  of  the  paralytic Summer,  28 

Plucking  the  corn,  and  healing  the  withered  hand Summer,  28 

Choice  of  apostles,  and  Sermon  on  the  Mount Summer,  28 

Healing  of  centurion's  servant  at  Capernaum Summer,  28 

Journey  to  Nain,  and  raising  of  the  widow's  son Summer,  28 

Message  to  Jesus  of  the  Baptist Summer,  28 

Jesus  anointed  by  the  woman;   a  sinner Autumn,  28 

Healing  at  Capernaum  of  the  blind  and  dumb  possessed;   charge  of  the  Phari- 
sees that  He  casts  out  devils  by  Beelzebub Autumn,  28 

Teaching  in  parables;  and  stilling  of  the  tempest Autumn,  28 

Healing  of  demoniacs  in  Gergesa,  and  return  to  Capernaum, Autumn,  28 

Matthew's  feast;  healing  of  woman  with  issue  of  blood  Jand  raising  of  Jairus' 

daughter - Autumn,  28 

Healing  of  two  blind  men,  and  a  dumb  possessed;  Pharisees  blaspheme 

m                 Autumn,  28 

Second  visit  to  Nazareth ;  sending  of  the  twelve Winter,  29 

Death  of  Baptist;  Jesus  returns  to  Capernaum Winter,  29 

Crossing  of  the  sea,  and  feeding  of  the  5000;  return  to  Capernaum Spring,  29 

Discourse  at  Capernaum  respecting  the  bread  of  life April,  29 

Jesus  visits  the  coasts  of  Tyre  and  Sidon ;  heals  the  daughter  of  Syro-Phoenician 
woman;  visits  the  region  of  Decapolis ;  heals  one  with  an  impediment  in 

his  speech ;  feeds  the  4000 Summer,  29 

Jesus  returns  to  Capernaum;   is  tempted  by  the  Pharisees;    reproves  their 

hypocrisy;  again  crosses  the  sea;  heals  blind  man  at  Bethsaida...  .Summer  29 
Peter's  confessson  that  He  is  the  Christ;  He  announces  His  death  and  resurrec- 
tion; the  transfiguration. Summer,  29 

Healing  of  lunatic  child Summer,  29 

Jesus  journeys  through   Galilee,  teaching  the  disciples;   at  Capernaum  pays 
the  tribute  money,  goes  up  to  feast  of  Tabernacles Autumn, 

-      22 


29 


CHilONOLOGICAL    INDEX.  23 

He  teacheg  in  the  temple ;  efforts  to  arrest  him Oct.,      29    a.d. 

An  adulteress  is  bruught  before  ]iim;  attempt  to  stone  him;   healing  of  a  man 

blind  from  birth ;  return  to  Galilee Oct.,      29      " 

Final  departure  from  Galilee;  is  rejected  at  Samaria;  sending  of  the  Seventy, 

whom  he  follows Nov.,      29      " 

Jesus  is  attended  by  great  multitudes;  parable  of  the  good  Samaritan ;  He  gives 

a  form  of  prayer Nov.,      29      " 

Healing  of   a  dumb   possessed  man;   renewed  blasphemy  of  the  Pharisees; 

dining  with  a  Pharisee ;    Jesus  rebukes  hypocrisy;    parable  of  the  rich 

fool Nov.-Dec,      29      '* 

Jesus  is  told  of  the  murder  of  the  Galileans  by  Pilate;    parable  of  the  fig  tree; 

healing  of  a  woman  18  years  sick;    is  warned  against  Herod Nov.-Dec,      29      " 

Feast  of  Dedication,  visit  to  Mary  and  Martha;    the  Jews  at  Jerusalem  attempt 

to  stone  Him;   He  goes  beyond  Jordan Dec,      29      " 

Jesus  dines  with  a  Pharisee,  and  heals  a  man  With  dropsy ;   parables  of  the 

great  supper,  of  the  lost  sheep,  of  the  lost   piece  of  silver,  of  the  unjust 

steward,  of  the  rich  man  and  Lazarus Dec,      29      ** 

Resurrection  of  Lazarus;    counsel  of  the  Jews  to  put  Him  to  death;    He  retires 

to  Ephraim Jan.-Feb.,      30      " 

Sojourn  in  Ephraim  till  Passover  at  hand;  journejs  on  the  border  of  Samaria 

and  Galilee;    healing  of  ten  lepers;    parable  of  the  unjust  judge,  and  of 

Pharisee  and  publican;    teaching  respecting  divorce;   blessing  of  children; 

the  young  ruler,  and  parable  of  laborers  in  the  vineyard Feb.-March,      30      " 

Jesus  again  announces  His  death ;   ambition  of  James  and  John March,      30      " 

Healing  of  blind  men  at  Jericho ;   Zaccheus ;    parable  of  the  pounds ;   departure 

to  BAhany March,      30      " 

Supper  at  Bethany,  and  anointing  of  Jesus  by  Mary, Sat.,  April  1,      30      " 

Entry  into  Jerusalem;   visit  to  the  temple,  and  return  to  Bethany 

Sunday,  April  2,      30      " 
Cursing  of  the  fig  tree  ;  second  purification  of  the  temple ;    return  to  Bethany 

Monday,  April  3,      30      " 
Teaching  in  the  temple ;    parable  of  the  two  sons^f  the  wicked  husbandmen, 

of  the  king's  son;    attempts  of   his  enemie^to  entangle  Him;  the  poor 

widow ;    the  Greeks  who  desire  to  see  Him  ;   a  voice  heard  from  Heaven ; 

departure  from  the  temple  to  the  Mount  of  Olives;    discourse  respecting  the 

end  of  the  world;  return  to  Bethany;   agreement  of  Judas  with  the  priests 

to  betray  Him ., Tuesday,  April  4,      30      " 

Jesus  seeks  retirement  at  Bethany Wednesday,  April  5,      30      " 

Sending  of  Peter  and  John  to  prepare  the  Passover;    the   paschal  supper 

Thursday,  April  6,      30      " 

Events  at  paschal  supper Thursday  eve.,  April  6,      30      " 

After  supper  Jesus  foretells  the  denials  of  Peter;  speaks  of  the  coming  of  the 

Comforter,  and  ends  with  prayer Thursday  eve.,  April  6,      30      " 

Jesus  in  the  garden  of  Gethsemane Thursday  eve.,  April  6,      30      " 

Jesus  is  giveninto  the  hands  of  Judas Thursday,  midnight,  April  6,      30      " 

Jesus  is  led  to  the  house  of  Annas,  and  thence  to  the  palace  of  Caiaphas;  is 

condemned  for  blasphemy Friday,  1-5  a.m.,  April  7,      30      " 

Mockeries  of  His  enemies ;  He  is  brought  the  second  time  before  the  council, 

and  thence  taken  before  Pilate, Friday,  5-6  a.m.,  April  7,      30      " 

Charge  of  sedition;    Pilate  finds  no  fault  with  Him,  and   attempts  to  release 

Him,  but  is  forced  to  scourge  Him,  and  gives  Him'up  to  be  crucified, 

Friday,  6-9  a.m.,  April  7,      30      " 

Jesus  is  crucified  at  Golgotha Friday,  9-12  a.m.,  April  7,      30      " 

Upon  the  cross  is  reviled  by  his  enemies ;  commends  His  mother  to  John ;  dark- 
ness covers  the  land ;  He  dies ;  the  earth  shakes,  and  rocks  are  rent 

Friday,  12  A.M.-3  p.m.,  April  7,      30      " 

His  body  taken  down  and  given  to  Joseph,  and  laid  in  his  sepulchre 

Friday,  3-6  p.m.,  April  7,      30      " 

Eesurrection  of  Jesus,  and  appearance  to  Mary  Magdalene ...    

Sunday,  A.  m.,  April  9,      30      " 
Appearance  to  the  two  disciples  at  Emmaus ;  to  Peter  and  to  the  eleven  at 

Jerusalem Sunday,  p.m.,  April  9,      30      " 

Appearance  to  the  apostles  and  Thomas Sunday,  April  16,      30      " 

Appearance  to  seven  disciples  at  sea  of  Tiberias,  and  to  500  at  mountain  in  Galilee, 

April-May,      30      " 
Final  appearance  to  the  disciples  at  Jerusalem,  and  ascension  to  heaven, 

Thursday,  May  18,      30      •* 


LESSONS  AND  GOLDEN  TEXTS  FOR  1882. 


FIRST  QUARTER. 

1.  Jan.  1. — The  Beoinninq  of  the  Gospel 
Mark  1:1-13.  Commit  vs.  9-11.  Golden  Text 
—Mai.  3:  1. 

2.  Jan.  8.— Jesus  in  Galilee,  Mark  1 :  14- 
28.  Commit  vs.  27,  28.    Golden  Text. — Isa.  9 :  2. 

3.  Jan.  15.— Power  TO  Heal.  Mark  1 :  29-45. 
Commit  vs.  40-42.    Golden  Text.— Exod.  15 :  26. 

4.  Jan.  22.— PowEB  To  Fokgive.  Mark  2: 
1-17.  Commit  vs.  8-12.  Golden  Text. — Isa.  43 :  25. 

5.  Jan.  29.— The  Pharisees  Answered. 
Mark  2 :  18-28,  and  3  :  1-5.  Commit  vs.  3  :  1-5. 
Golden  Text. — Exod.  20 :  8. 

6.  Feb.  5.— Christ  and  his  Disciples.  Mark 
3:  6-19.  Commit  vs.  13-15.  Golden  Text. — 
John  15 :  16. 

7.  Feb.  12.— Christ's  Foes  and  Friends. 
Mark  3:  20-35.  Commit  vs.  31-35.  Golden  Text. 
—Matt  12 :  30. 

8.  Feb.  19.— Parable  op  the  Sower.  Mark 
4:  1-20.  Commit  vs.  3-8  Golden  Text. — Rev. 
2:  29. 

9.  Feb.  26.— The  Growth  of  the  Kingdom. 
Mark  4:  21-34.  Commit  vs.  30-32.  Golden  Text. 
—Pa.  72  :  16. 

10.  March  5.— Christ  Stilling  the  Tempest. 
Mark  4  :  35-41.  Commit  vs.  37-41.  Golden  Text. 
— Ps.  107  :  29. 

11.  March  12.— Power  over  Evil  Spirits. 
Mark  5  :  1-20.  Commit  vs.  1^-20.  Golden  TKt. 
—1  John  3  :  8. 

12.  March  19.— Power  over  Disease  and 
Death.  Mark  5  :  21-43,  Commit  vs..  21—23. 
Golden  Text.— Verse  36. 

13.  March  26.— Review,  or  selected  Lesson. 

SECOND   QUARTER. 

1.  April  2.— The  Mission  of  the  Twelve. 
Mark  6  :  1-13.  Commit  vs.  10-12.  Golden  Text. 
—Matt.  10  :  40. 

2.  April  9.— Death  or  John  the  Baptist. 
Mark  6:  14-29.  Commit  vs.  14-16.  Golden  Text. 
— Ps.  37  :  12. 

3.  April  16.— The  Five  Thousand  Fed.  Mark 

6  :  30-44.     Commit  vs.  41-44.  Golden  Text.— Pa. 
132  :  15. 

4.  April  23.— Christ  Walking  on  the  Sea. 
Mark  0  :  45-56.  Commit  vs.  47-50.  Golden  Text. 
—Isa.  43  :  2. 

5.  April  30.— The  Traditions  of  Men,  Mark 

7  : 1-23.    Commit  vs.  9-13.    Golden  Text. — v.  7. 

6.  May  7.— Sufferers  Brought  to  Christ. 
Mark  7  :  24-37.  Commit  vs.  26-30.  Golden  Text. 
— Ps.  145  :  9. 

7.  May  14.— The  Leaven  of  the  Pharisees. 
Mark  8  :  1-21.  Commit  vs.  14-17.  Golden  Text. 
—Luke  12:  1. 

8.  May  21.— Seeing  and  Confessing  Christ. 
Mark  8 :  22-33.  Commit  vs.  27-29.  Golden  Text. 
—Matt.  16  :  16. 

9.  May  28.— Following  Christ.  Mark  8 :  34 
88 ;  9 : 1.     Com/nit  vs.  34-37.  Golden  Text.— t>.34. 

10.  June  4.— The  Transfiguration.  Mark. 
9:2-13.     Commit  vs.  5-8.    Golden  Text.— Matt. 

11.  June  11.— The  Afflicted  Child.  Mark 
9 :  14-32.  Commit  vs.  21-24.  Golden  Text.— t>.  23. 

12.  June  18.— The  Childlike  Believer. 
Mark  9 :  33-50.  Commit  vs.  35-37,  Golden  Text 
— Isa  57 :  15. 

13.  June  25.— Revieav,  or  selected  Lesson. 

'2i 


THIRD  QUARTER. 

1.  July  2. — A  Lesson  on  Home.  Mark  10: 
1-16.  Commit  vs.  13-16.  Golden  Text. — Ps. 
101 :  2. 

2.  July  9.— The  Rich  Young  Man,  Mark  10: 
17-31,     Commit  vs.  21-24.    Golden  Text.— y.  21. 

3.  Jul.y  16. — Suffering  and  Service.  Mark  10: 
32-45.     Commit  vs.  42-45.    Golden  Text. — v.  45. 

4.  July  23. — Blind  Bartimeus.  Mark  10: 
46-52  Commit  vs.  46-52.  Golden  Text. — Isa. 
35:  6. 

5.  July  30.— The  Triumphal  Entry.  Mark 
11 :  1-11.  Commit  vs.  7-10.  Golden  Text. — 
Zech  9:  9. 

6.  Aug.  6. — The  Fruitless  Tree.  Mark  11: 
12-23.  Commit  vs.  12-14.  Golden  Text. — John 
15  :8. 

7.  Aug.  13. — Prater  and  Forgiveness.  Mark 

11  :  24-33.     Commit  vs.  24-26.    Golden  Text.— 
Matt.  6  :  12. 

8.  Aug.  20.—  The  Wicked  Husbandmen. 
Mark  12  : 1-12.  Commit  vs.  9-11.  Golden  Text. 
— Ps.  118  :  22. 

9.  Aug.  27.— Pharisees  and  Sadducees  Si- 
lenced. Mark  12  :  13-27.  Commit  vs.  14-17. 
Golden  Text.— 1  Tim.  4  :  8. 

10.  Sept.  3.— Love  To  God  and  Men.    Mark 

12  :  28-44.     Commit  vs.  29-31.    Golden  Text.— 
Deut.  6  :  5. 

11.  Sept.  10.— Calamities   Foretold.    Mark 

13  : 1-20.      Commit  vs.  9-11.    Golden  Text.— 
Prov.  22  :  3. 

12.  Sept.  17.— Watchfulness  Enjoined.  Mark 

13  :  21-37.     Commit  vs.  33-37.    Golden  Text.— 

I  Thess.  5  :  6. 

13.  Sept.  24. — Review,  or  selected  Lesson. 

FOURTH  QUARTER. 
1.  Oct.  1.— The  Anointing  at  Bethany.  Mark 

14  :  1-11.  Commit  vs.  6-9.   Golden  Text. — v.  8. 

2  Oct.  8.— The  Passover.  Mark  14  :  12-21. 
Commit  vs.  n-21.      Golden   Text.— Ex.  12  :  27. 

3.  Oct.  16.— The  Lord's  Supper.  Mark  14  : 
22-31.     Commit  vs.  22-26    Golden  Text,— 1  Cor. 

II  :  26. 

4  Oct.  22. — The  Agony  in  the  Garden.  Mark 
14  :  3-2-42.  Commit  vs.  33-36.  Golden  Text,— 
Isa.  53  :  4. 

5.  Oct.  29.— Jesus  Betrayed  and  Taken. 
Mark  14:43-54.  Commit  vs.  43-46.  Golden  Text. 
—Mark  14  :  41. 

6.  Nov.  5. — Jesus  before  the  Council.  Mark 

14  :  55-72.     Commit  vs.  61-64.    Golden  Text.— 
Isa.  53  :  7, 

7.  Nov.  12. — Jesus    before    Pilate.      Mark 

15  :  1-15.      Commit  vs.  12-15.     Golden  Text.— 
Isa.  53  :  3. 

8.  Nov.  19— Jesus  Mocked  and  Crucified. 
Mark  15  :  16-26.  Commit  vs.  22-26.  Golden 
Text.— Ps.  22  :  16. 

9.  Nov.  26.— His  Death  on  the  Cross.  Mark 
15  :  27-37.  Commit  vs.  83-87.  Golden  Text.— 
1  Peter  2  :  24. 

10.  Dec.  3. — After  his  Death.  Mark  15: 
38-47.     Commit  vs.  43-46.  Golden  Text. — r.  39. 

11.  Dec.  10. — His  Resurrection.  Mark  16: 
1-8.  Commit  vs.  6-8.  Golden  Text. — 1  Cor. 
15:  20. 

12.  Dec.  17. — After  his  Resurrection.  Mark 
16 :  9-20  Commit  vs.  15-20.  Golden  Text. — r.l5. 

13.  Dec.  24. — Lesson  selected  by  the  School. 

14.  Dec.  31. — Review,  or  selected  Lesson. 


A 

PICTORIAL  COMMENTARY 

ON 

THE   GOSPEL  ACCOFvDI^^G   TO   MARK. 


AuTHOniZED  Version. 

CHAP.  I.— The  beginning  of   the  gospel  of 
Jesus  Christ,  the  Son  of  God. 
2  As  it  is  written  in  the  prophets.  Behold,  I 
send  my  messenger  before  thy  face,  which  shall 
prepare  thy  wiiy  Lefure  thee. 
;{  The  voice  of  one  crying  in  the  wilderness, 


Revised  Version. 

THE  beginning  of  the  gospel  of  Jesus  Christ, 
^the  Son  of  God. 
Even  as  it  is  written  'in  Isaiah  the  prophet, 
Behold,   I   send  my  messenger  before  thy 

face, 
V.'ho  f.liall  prepare  thy  way ; 


Prepare  ye  the  way  of  tiie  Lord,  Uiulie  his  paths    3      The  voice  ot  o.io  crying  i.i  the  wilderness, 
Biraiglit.  I         ]\Iak  «  ye  ready  the  way  of  the  Lord, 

4  John    did    baptize  in   the    wilderness,  aud  j         Slake  his  i  a'hs  K:Tai^ht ; 

4  John  came,  who  baptized  in  the  wilderness 
^  Some  ancient  authorities  omit   thr  Sr>n  of    God.     ^  Some  ancient  authorities  read  in  the 
pro^)hLts. 

1-9.     Baptism  and  Preaching  by  John,  A.  D.  26,  27. 

1.  The  begi7i7iing1  "  Here  is  the  beginning  of''  or  ^^here  begins  the  gos- 
pelj^^  etc.  This  is  either  a  title  to  the  book,  or,  as  Schaff  suggests,  to  the  first 
section.  "  Some  connect  it  with  the  next  verse,  the  beginning  of  the  gospel 
(was)  as  it  is  written  in  the  prophets  ;  others  with  verse  4,  the  beginning 
of  the  gospel  was,  John  baptizing.  But  these  constructions  are  too  artificial. 
The  verse  describes  the  whole  book  as  'the  gospel  of  Jesus  Christ, 
the  Son  of  God.'  " — /.  A.  Alexander.  Mark  begins  abruptly  and  concisely, 
not  with  a  genealogy  of  Jesus,  as  Matthew,  nor  with  the  infancy  of  Jesus,  as 
Luke,  nor  with  the  Eternal  Word,  as  John  ;  but  he  sets  forth  Jesus  Christ  in 
his  acts,  and  as  the  Messiah  and  Saviour  of  men. 

gospel']  The  noun  occurs  75  times  in  the  New  Testament  and  the  verb  25 
times.  Gospel  is  from  Saxon,  god^=goo(i  and  5j9eZ  =  speech  or  news.  The 
meaning,  in  Greek  and  in  English,  is  glad  tidings,  good  news.  This  gospel 
is  singularly  full  of  precious  facts  about  the  Lord  Jesus,  narrated  in  a 
simple,  terse,  pithy,  and  condensed  style. 

the  Sen  of  God]  Jesus  as  the  Son  of  God,  is  the  subject  of  the  book. 
Contras.t  this  with  Matt,  i,  1,  "Me  Son  of  David,  the  Son  of  Abraham.''^ 
Matthew  writes  for  Jews  ;  Mark  for  Gentiles. 

2.  in  the  prophets]     The  citation  is  from  (1)  Mai.  iii,  1,  and  (2)  Isa.  xl,  3. 
The  readiiig^  of  the  A.  V.  is  in  closest  accord  with  the  citations.     *'  The  sub 
ordinate  relation  of  the  later  to  the  earlier  prophecy   would  account  for 
the  reading,  in  Isaiah  the  prophet,  regarded  as  the  true  text  by  the  latest 
critics. " — Alexander. 

my  messenger]  The  Greek  word  usually  rendered  angel  is  here  used  in 
its  primary  and  wider  sense.  Mark  makes,  only  two  Old  Testament  quo- 
tations of  his  own — here,  and  in  xv,  28  (?),  but  notes  several  which  Jesus 
made  in  his  discourses. 

3.  Lord]  that  is,  Jehovah.  "As  this  verse  refers  to  Christ  it  is  proof  of 
his  deity." — Beza. 

4.  the  wilderness]  The  region  extending  from  the  gates  of  Hebron  to  the 
shores  of  the  Dead  Sea.     "It  is  a  dreary  waste  of  rocky  valleys  ;  in  some 

(25) 


26 


A    PICTORIAL   COMMENTARY 


[Mark  1, 5-€. 


Authorized  Yerston. 

rreach  the  baptism  of  repentance  for  the  remis- 
sion of  sins. 

5  And  the'e  went  out  unto  him  all  the  land'of 
Judiea,  jind  they  of  Jerusalem,  and  were  all  bap- 
tized of  him  in  the  river  of  Jordan,  confessing 
their  sins. 

6  And  John  was  clothed  with  camel's  hair, 


Revised  Yersiox. 
and  preached  the  baptism  of  repentance  unto 
remission  of  sins.  And  there  went  out  unto 
him  all  the  country  of  Juda?a,  and  all  they  of 
Jerus.dem;  and  tlioy  were  baptized  of  him  in 
thf^  river  Jordan,  confessing  their  sins.  And 
John  was  clothed  with  camel's  hair,  and  had  a 


part.s  stern  and  terrible,  the  rocks  cleft  and  shattered  by  earthquakes  and 
convulsions  into  rifts  and  gorges,  sometimes  a  thousand  feet  in  depth, 
though  only  thirty  or  forty  in  width.  The  whole  district  is,  in  fact,  the 
slope  of  the  midland  chalk  and  limestone  hills,  from  their  highest  point  of 
nearly  3000  feet  near  Hebron,  to  1000  or  1500  feet  at  the  valley  of  the  Dead 
Sea.  The  Hebrews  fitly  call  it  Jeshimon  (1  Sam.  xxiil,  19,  24), '  the  appalling 
desolation,'  or  'horror.'  " — GeiJcie. 

^  baptism  of  repentance]  "  A  ceremonial  washing,  which  denoted  a  profes- 
sion of  repentance,  or  a  thorough  change  of  mind,... with  respect  to  sin." 
— Alexander .  "It  was  a  mere  emblem  of  the  purification  required  in  the 
life  and  heart,  and  needed  an  after  baptism  by  the  Holy  Spirit." — Geikie. 

for  the  remission]  or  unto  the  remission,  as  in  the  Revised  Version.  Comp. 
Matt,  xxvi,  28  ;  Luke  i,  77.  Remission  means  a  loosing,  leaving,  letting  go 
unpunished.  It  was  to  be  received  through  the  Messiah.  John  required  of 
all  a  change  of  mind  and  life  with  a  view  to  pardon  from  Christ.     Thus  his 

baptism  was  preparatory  to  that  of  Christ 
"Water  baptism  is  an...  emblem  of  that  which 
must  be  received  from  the  Holy  Ghost." — 
A.  Clarke. 

5.  all  the  land"]  The  crowds  that  flocked 
to  his  baptism  included  representatives 
of  every  class,  Pharisees  and  Sadducees 
(Matt,  iii,  7),  tax-gatherers  (Luke  iii,  12), 
soldiers  (Luke  iii,  14),  rich  and  poor  (Luke 
iii,  10).  "  How  little  dependence  is  to  be  placed  on  what  is  called  '  popu- 
larity.' If  ever  there  was  a  popular  minister  for  a  season,  John  the  Baptist 
was  that  man.  Yet,  of  all  the  crowds  who  came  to  his  baptism  and  heard  his 
preaching,  how  few,  it  may  be  feared,  were  converted.  Some,  we  may  hope, 
like  Andrew,  were  guided  to  Christ,  but  the  vast  majority,  in  all  probability, 
died  in  their  sins." — Ryle. 

confessing  their  sins]  "  The  Greek  verb  being  an  intensive  compound, 
denotes  the  act  of  free  and  full  confession." — Alexander.  "  He  was  a  good 
man,  and  commanded  the  Jews  to  exercise  virtue,  both  as  to  righteousness 
towards  one  another,  and  piety  toward  God,  and  so  to  come  to  baptism." — 
Josephvs.     For  further  note  on  Baptism,  see  Chapter  xvi,  16. 

6.  vns  clothed]  "The  Evangelist  draws  attention  to  three  points  in 
reference  to  the  Baptist:  (a)  His  appearance.  He  recalled  the  asceticism 
of  the  Essene.  His  raiment  was  of  the  coarsest  texture  (camel's  hair),  such 
as  was  worn  by  Elijah  (2  Kings  i,  8)  and  the  prophets  generally  (Zech.  xiii, 
4).  His  girdle,  an  ornament  often  of  the  greatest  richness  in  Oriental  cos- 
tume, and  of  the  finest  lineri  (Jer.  xiii,  1 ;  Ez.  xvi,  10)  or  cotton,  or  em- 
broidered with  silver  and  gold  (Dan.  x,  5  ;  Rev.  i,  13  ;  xv,  6),  was  of  un- 
tanned  leather  (2  Kings  i,  8),  like  that  worn  by  the  Bedouin  of  the  present 
day.  (b)  His  diet  was  the  plainest  and  simplest.  Locusts  were  permitted 
as  an  article  of  food  (Lev.  xi,  21,  22).  Sometimes  they  were  ground  and 
pounded,  and  then  mixed  with  flour  and  water  and  made  into  cakes  ;  some- 
times they  were  salted  and  then  eaten.     For  wild  honey  comp.  the  story  of 


GIRDLES. 


Mabk  1,7-9.] 


ON   THE   GOSPEL   OF   MARK. 


27 


Authorized  Version. 
and  with  a  girdle  of  a  skin  about  his  loins ;  and 
he  did  eat  locusts  and  wild  honey ; 

7  And  preached,  saying.  There  cometh  one 
mightier  than  I  after  me,  the  latchet  of  whose 
ehoea  I  am  not  worthy  to  stoop  down  »nd  un  - 
loose. 

8  I  indeed  have  baptized  you  with  water:  but 
he  shall  baptize  you  with  the  Holy  Ghost. 

9  An  I  it  came  to  pass  in  those  days,  that  Jesus 
came  from  Nazareth  of  Galilee,  and  was  bap- 
tized of  John  in  Jordan. 


Eevised  Version. 

leathern  girdle  about  his  loins,  and  did  eat 

7  locusts  and  wild  honey.  And  he  preached, 
saying.  There  cometh  after  me  he  that  is 
mightier  than  I,  the  latchet  of  whose  shoes  I 
am  n  >t  ^worthy  to  stoop  down  and  unloose. 

8  I  baptized  you  *with  water ;  but  he  shall  bap- 
tize you  *with  the  *Holy  Ghost. 

9  And  it  came  to  pass  in  those  days,  that  Jesus 
came  from  Nazareth  of  Galilee,  and  was  bap- 

10  tized  of  John  'in  the  Jordan.    And  straight- 


•  Gr.  sufficient.    *  Or,  in    *  Or,  Holy  Spirit :  and  so  throughout  this  book.    •  Gr.  into. 

Jonathan,  1  Sam.  xiv,  25-27.  (c)  His  message.  (1)  That  the  members  of 
the  Hebrew  Nation  were  all  morally  unclean,  and  all  needed  moral  and  spir- 
itual regeneration;  (2)  that  One  mightier  than  he  was  coming ;  (3)  that  he 
would  baptize  with  the  Holy  Ghost." — Camb.  Bible.  "  It  would  be  well  for 
the  church  and  the  world  it  there  were  more  ministers  like  John." — Rt/Ic. 

7.  cometh]  present  tense.  The  Baptist  sees  Christ  as  already  come  and 
in  their  midst. 

latchet]  diminutive  of  latch,  like  the  Fr.  lacet,  dim.  of  lacs,  comes  from  the 
Latin  laqueus=^a,  "noose,"  and  means  anything  that  catches.  We  now 
only  apply  latch  to  the  catch  of  a  door  or  gate.  We  speak  of  a  "  shoe-?ace," 
and  "lace"  is  radically  the  same  word.  It  was  the  thong  or  strap  by 
which  the  sandal  was  fastened  to  the  foot ;  comp.  Gen.  xiv,  23;  Isa.  v,  27. 
To  unloose  the  shoe  was  the  work  of  the  meanest  slave.  The  idea  of  dis- 
parity in  position  between  John  and  the  coming  one  could  not  have  been 
more  forcibly  expressed  to  an  Eastern  audience. 

Practical  Lessons. — "The  last  messenger  of  the  Old  Covenant  points 
to  the  first  of  the  New.  The  New  Testament  looks  back  to  the  Old." — 
Starke.  "  Jesus  is  Christ,  Son  of  God,  and  therefore  divine."  "  The  Gos- 
pel is  an  anthem  from  the  harps  of  heaven;  the  music  of  the  river  of  life, 
washing  its  shores  on  high  and  pouring  in  cascades  on  the  earth." — Hoge. 
"The  gospels  are  a  garden  enclosed,  with  its  blossomed  mounts  and  blazing 
parterres,  and  every  several  path  leading  up  to  that  Tree  of  Life." — ./.  Ham- 
ilton. How  little  dependence  can  be  placed  on  popularity.  Crowds  came 
to  hear  John;  how  few  really  followed  God.  "A  preacher  should  be  only  a 
messenger  who  proclaims  the  coming  of  the  Lord." — Gossner.  The  true 
preacher  sinks  his  own  identity,  and  exhibits  Jesus  only  ;  1  Cor.  ii,  2. 
9-13.     The  Baptism  and  Temptation  of  Jesus,  A.  D.  27. 

9.  in  those  clays']  Jesus  was  then  thirty  years  of  age  (Luke  iii,  23),  the  age 
appointed  for  the  Levite's  entrance  on  "the  service  of  the  ministry"  (Num. 
iv,  3).     It  was,  therefore,  about  A.  D.  27. 

came  from  Kazareth]  his  home  and  where  he  had  grownup  in  peaceful 
seclusion,"  increasing... in  favor  with  God  and  man  "  (Lukeii,  52).  The  town 
Nazar'^th,  unknown  and  unnamed  in  the  Old  Testament,  was  situated  among 
the  hills  which  form  the  southern  ridges  of  Lebanon,  just  before  they  sink 
down  into  the  Plain  of  Esdraelon. 

ba2')tized...in  Jordan]  Either  at  the  ancient  ford  near  Succoth,  which 
some  have  identified  with  the  Bethabara  or  rather,  Bethany  fas  in  revised 
version)  of  John  i,  28 ;  or  at  a  more  southern  ford  not  far  from  Jericho. 
Conder  thinks  the  place  identical  with  Abdrah,  a  leading  ford  of  the  Jordan, 
on  the  road  to  Gilead.  "Without  sins  of  his  own  to  be  confessed, 
repented  of  or  pardoned,  he  identified  himself,  by  this  act,  with  his  people 
whom  he  came  to  save  from  sin." — Alexander.  "  Mark's  account  of  John's 
baptism  has  many  phrases  in  common  with  both  Matthew  and  Luke  :  but 


28 


A   PICTORIAL   COMMENTARY 


PIARK  T,  10-12. 


Authorized  Version. 

10  And  straightway  coining  up  out  of  the 
•water,  he  S'lw  the  heavens  opened,  and  thi^ 
Spiiit  like  a  dove  descending  upon  him : 

11  And  tl)':>re  c^ime  a  voice  from  heaven,  sni/ing, 
Thou  art  my  beloved  Son,  in  whom  I  am  well 
pleased. 

12  And  immediately  the  Spirit  driveth  him 
into  the  wilderness. 


Revised  Vhrsion. 
way  coming  up  out  of  the  water,  he  saw  the 
heavend  rent  asunder,  and  the  Spirit   aa  a 

11  diivo  descending  upon  him:  and  a  voice  C'lne 
out  of  the  heavens,  Tuou  art  my  beloved  fc>*n, 
ill  thee  I  am  Aveli  pleaacd. 

12  And   straightway  the   Spirit  driveth  him 


from  the  additional  prophecy  quoted  in  verse  2,  is  certainly  independent  and 
distinct." — Alford. 

10.  straightwaTjl  This  is  Mark's  favorite  connecting  word,  and  con- 
stantly recurs:  the  Greek  word  is  sometimes  rendered  "immediately"  in 
the  A.  V.  ;  comp.  i,  12,  28  ;  iv,  5,  15  ;  viii,  10  ;  ix,  15  ;  xi,  3,  and  other  places. 
he  saw^  We  learn  from  Luke  iii,  21,  that  Jesus  was  engaged  in  pi-ayer. 
"We  find  solemn  prayer  preceding  (1)  our  Lord's  baptism,  (2)  his  choice  of 
the  twelve  (Luke  vi,  12),  (3)  his  transfiguration  (Luke  ix,  2'j),  (4)  his 
agony  in  the  garden  (Matt,  xxvi,  39). 

hcacens]  a  plural  Hebrew  form  which  has  no  singular,  and  means  simply 
the  Bky. 

o^ieneAl  or  rent  asunder  a  graphic  touch  of  Mark.  "Wiclif  renders  it 
"cleft."  The  same  word  in  the  Greek  is  used  in  Luke  v,  30  (the  new 
piece  in  the  old  garment) ;  xxili,  45  (rending  the  veil  of  the  temple)  ;  Matt. 
xxvii,  61  (rending  the  rocks)  ;  J  ohn  xxi,  11,  (breaking  or  rending  of  the  net). 

a  dove]  This  visible  emblem 
of  the  Spirit  may  refer  to  its 
gentleness,  and  to  that  quality  in 
Christ's  ministry,  to  the  brood- 
ing of  the  Spirit  at  creation, 
Gon.  i,  2  ;  or  to  the  use  of  the 
bird  in  sacrifice,  Lev.  i,  14.  Its 
descent  tau'zht  the  union  of  the 
Son  and  the  Spirit. 

11.  a  voice]  The  first  of 
the  three  heavenly  voices  heard 
during  his  ministry  at:  (1)  his 
baptism  ;  (2)  his  transfiguration 
(Mark  ix,  7)  ;  (3)  in  the  courts 
of  the  temple  during  holy  week 
(John  xii,  28). 

lie  was  thus  by  baptism  and 
the  unction  of  the  Holy  Ghost 
which  followed  (Matt,  iii,  16;  comp.  Ex.  xxix,  4-37;  Lev.  viii,  1-30),  sol- 
emnly consecrated  to  his  office  as  Redeemer.  He  gave  to  his  church  for 
all  time  a  striking  revelation  of  the  divine  nature,  the  Son  submitting  in  all 
lowliness  to  every  requirement  of  the  law,  the  Father  approving  by  a  voice 
from  heaven,  the  Spirit  descending  and  abiding  upon  the  Son.  "  /  ad  Jor- 
danem,  etvidehis  Trinitatem.'''' ^^  Go  to  Jordan  and  thou  shalt  see  the  Trin- 
ity.— Maclear. 

12.  immediately]  or  straightway  "  One  main  design  (of  the  temptation) 
was  to  prefigure  and  exemplify  that  bitter  and  protracted  warfare... between 
the  seed  of  the  serpent  and  the  seed  of  the  woman." — Alexander.  The  ob- 
ject of  the  Saviour  was  "  to  destroy  the  works  of  the  devil  "  (1  John  iii,  8). 
His  very  first  work,  therefore,  was  to  enter  on  a  conflict  with  the  great  enemy  of 
mankind.  The  temptation  was  threefold  in  character:  (1)  through  the 
appetites;  (2)  from  presumption;  (3)  from  ambition.     See  Matt,  iv,  1-11. 


Mabk  1, 13] 


ON  THE  GOSPEL  OF  MAEK. 


29 


Authorized  Version. 

13  And  he  was  there  in  the  wilderness  forty 
days,  tempted  of  Satan ;  and  was  with  the  wild 
beasts ;  and  the  angels  ministered  unto  him. 


Kevised  Version. 
13  forth  into  the  wilderness.    And  he  was  in  the 
wilderness  forty  days,  tempted  of  Satan ;  and 
he  was  with  the  wild  beasts ;  and  the  angels 
ministered  unto  him. 


Tradition  locates  the  scene  of  the  temptation  in  Mt.  Kurlintiil  or  Qurantana, 
a  few  miles  northwest  of  Jericho.  He  was  tempted  that  he  might  sympathize 
with  and  succour  those  who  are  tempted.    (Heb.  iv,  15). 

driveth  him]  Literally  expels  him,  Wiclif  says,  putted  forth.  It  is  a 
stronger  word  than  that  used  by  Matthew,  led  up  (Matt,  iv,  1),  or  by  Luke, 
ivas  led  (Luke  iv,  1).  The  word  here  used  is  in  Matt,  ix,  38,  "  send  forth 
labourers  into  his  harvest ;"  and  in  John  x,  4,  ^^  putteth  foj^th  his  own."  2^he 
Sjnrit,  does  not  mean  his  own  mind,  nor  Satan,  but  the  Holy  Spirit ;  not 
tempting  him,  James  i,  13,  but  simply  bringing  him  to  the  scene  of  tempta- 
tion. The  Spirit  constrained  him  to  go  forth  to  the  encounter  with  Satan, 
and  the  word  driveth  hints  at  rapid  translation,  such  as  caught  and  carried 
prophets  and  evangelists  to  a  distance  (1  Kings  xviii,  12  ;  2  Kings  ii,  16  ; 
Acts  viii,  39). 

13.  tempted  of  Satan]  The  temptation  lasted  during  the  whole  period  of 
forty  days,  as  the  words  in  Mark  and  Luke  naturally  imply,  or  at  the  close  of 
the  period,  as  suggested  by  the  language  of  Matthew  (iv,  2).  "Both  state- 
ments may  be  true  ;  he  may  have  been  assailed. .  .during  the  whole  period,  but 
in  a  more  palpable  form  at  its  coq^lusion." — Alexander.  The  Vulgate,  Arabic 
and  Ethiopic  versions  add  "forty  nights  "  to  the  "  forty  days."  In  Matt. 
iv,  1  and  Luke  iv,  2,  he  is  said  to  have  been  tempted  by  the  Devil,  i.  e.,  the 
"Slanderer,"  who  slanders  God  to  man  (Gen.  iii,  1—5)  and  man  to  God 
(Job  i,  9-11  ;  Rev.  xii,  10).  Mark,  who  never  uses  this  word,  says  he  was 
tempted  by  Satan,  i.  e.,  "  the  Enemy  "  of  God  and  man  alike. 

the  ivild  beasts]  This  intimates  that  he  was  beyond  the  reach  of  human 
help,  and  excludes  the  idea  of  even  scattered  human  habitations. 

the  angels]  Probably  bringing  him  food.  Matthew  records  the  ministry 
of  angels  at  the  close,  as  to  a  Heavenly  Prince  (Matt,  iv,  11).  Mark  records 
a  ministry  of  the  same  celestial  visitants  apparently  throughout  the  trial. 

Practical  Suggestions. — "  Baptism,  without  faith,  saves  no  one  ;  let  a 
man  be  baptized  by  immersion  or  sprinkling,  in  his  infancy  or  in  his  adult 
age  :  if  he  be  not  led  to  put  his  trust  in  Jesus  Christ — if  he  remaineth  an 
unbeliever,  then  this  terrible  doom  is  pronounced  upon  him  :  '  He  that  be- 
lieveth  not  shall  be  damned.'  " — Spurgeon.  Christ  baptizes  his  people  with 
the  Holy  Spirit.  Great  spiritual  enjoyments  are  often  followed  by  great 
trials.  Angels  are  interested  in  the  trials  and  sorrows  of  the  Saints.  "  But 
then  I  sigh  :  and,  with  a  piece  of  scripture,  tell  them  that  God  bids  us  do 
good  for  evil." — Shakspeare.  "Thou  shalt  be  sure  to  be  assaulted  by 
Satan  when  thou  hast  received  the  greatest  enlargements  from  heaven... This 
arch-pirate  lets  the  empty  ships  pass,  but  lays  wait  for  them  when  they  return 
richest  laden." — Achb.  Leighton, 


30 


A  PICTORIAL   COMMENTARY 


[Mark  1, 14-16? 


AuTHOEizED  Version. 

14  Now  after  that  John  was  put  in  prison, 
Jesus  came  into  Galilee,  preaching  the  gospel 
of  the  kingdom  of  God, 

15  And  saying.  The  time  is  fulfilled,  and  the 
kingdum  of  God  is  at  hand :  repent  ye  and  be- 
lieve the  gospel. 

16  Now  as  he  walked  by  the  sea  of  Galilee,  he 


Revised  Version. 

14  Now  after  that  John  was  delivered  up, 
Jesus  came  into  Galilee,  preaching  the  gospel 

15  of  God,  and  saying,  The  time  is  fulfilled,  and 
the  kingdom  of  Gud  is  at  hand  •.  repent  ye, 
and  believe  in  the  gospel. 

16  And  passing  along  by  the  sea  of  Galilee, 


14:-20.  Jesus  Begins  His  Ministry  and  Calls  Four  Disciples. 
Between  the  events  just  described  and  those  on  which  the  Evangelist  now 
enters,  came  several  recorded  chiefly  by  John  ;  viz.,  (1)  The  testimony  of 
the  Baptist  to  Christ  (John  i,  19-34)  ;  (2)  the  following  of  Aiidrew,  John, 
Simon,  Philip  and  Nathanael  (John  i,  35-51)  ;  (3)  the  marriage  at  Cana 
(John  ii,  1-11)  ;  (4)  the  first  visit  to  Jerusalem,  first  cleansing  of  ihe  Tem- 
ple and  visit  of  Nicodemus  (John  ii,  13-21  ;  iii,  1-21)  ;  (5)  the  ministry 
with  the  Baptist  (John  iii,  22-36)  ;  (6)  the  imprisonment  of  the  Baptist 
(Luke  iii,  19,  20)  ;  (7)  the  return  of  Jesus  to  Galilee  through  Samaria,  the 
discourse  with  the  woman  at  the  well  (John  iv,  3-42)  ;  (8)  cure  of  the  noble- 
man's son  at  Cana  (John  iv,  43-54). 

14.  put  in  prison'}  or  delivered  up  The  imprisonment  of  the  Baptist  is 
more  fully  related  by  the  Evangelist,  chapter  vi,  17-20. 

came  into  Galilee']  Galilee  was  the  most  northern  and  the  most  populous 
of  the  three  provinces  into  which  the  Romans  had  divided  Palestine.  It 
was  small  in  extent,  about  twenty- seven  miles.fromeast  to  west,  and  twenty- 
five  miles  from  north  to  south  ;  but  rich  in  products  of  wheat,  wine  and  oil, 
and  teeming  with  a  busy  population  engaged  in  agriculture,  woolen  manu- 
factures, dyeing,  weaving  linen,  and  in  producing  earthenware  famous  for 
its  character.  The  Rabbis,  in  their  Oriental  language,  say  that  one  waded  in 
oil  in  Galilee. 

15.  the  time']  The  appointed  time  of  the  Messiah.  "  However  much  the 
Jews  misunderstood  many  other  prophecies,  the  time  and  place  of  Christ's 
appearance  seem  to  have  been  well  apprehended." — Camjjbell. 

the  kingdom  of  God]  Or,  as  it  is  called  in  Matthew  iii,  2,  the  Kingdom  of 
heaven  (comp.  Dan.  ii,  44  ;  vii,  13,  14,  27),  is  the  Kingdom  of  grace. 

repent... believe]  To  repent  includes  sorrow  for  sin,  renouncing  it  and  seek- 
ing forgiveness.  Wiclif  renders,  do  penance;  Tyndale,  repent',  Genevan 
version,  amend  your  lives ;  Rhemish,  he  penitent;  Coverdale,  amend  your- 
selves. The  word  implies  a  radical  change  of  heart — a  complete  change  of 
mind.     Believe,  or  rely  upon  the  gospel  as  the  way  of  salvation. 

16.  as  he  walked]  Jesus  had  come  doion  (Luke  iy,  31 ;  John  iv.  47,  51) 
from  the  high  country  of  Galilee  to  Capernaum,  "his  own  city"  (Matt,  iv, 
13  ;  Luke  iv,  31). 

the  sea  of  Galilee]  Called  (1)  "the  sea  of  Chinnereth"  or  "  Cinneroth" 
.  (Num.  xxxiv,  11;  Josh,  xii,  3),  from  a  town  of  that  name  on  or  near  its 
shore  (Josh,  xix,  35)  ;  (2)  "the  sea  of  Galilee,"  from  the  province  which 
bordered  on  its  western  side  (Matt,  iv,  18  ;  Mark  vii,  31) ;  (3)  "  the  Lake  of 
Gennesaret"  (Luke  v,  1)  ;  (4)  "the  Sea  of  Tiberias"  (John  xxi,  1),  and 
sometimes  (5)  simply  "  the  Sea  "  (Matt,  iv,  15).  It  was  pear-shaped,  six 
and  three-quarters  by  twelve  miles  in  extent,  600  feet  below  the  Mediterra- 
nean, and,  in  Christ's  day^  its  western  shore  was  thickly  dotted  with  villages, 
and  the  hills  and  plains  were^overed  with  oaks,  cypresses,  figs,  cedars,  cit- 
rons, olives,  myrtles  and  balsams.  The  landscape,  now  barren,  was  then  a 
splendid  garden.  See  Josephus,  Bell.  Jvd.  iii,  10.  The  eastern  shore  had 
towns  at  every  opening  in  the  basaltic  hills.    The  lake,  depressed  below  the 


ON   THE   GOSPEL   OP   MARK. 


31 


STNAGOauE  AT  MEIEON.    (After  Photograph,  Palestine  Fund.) 


SEA  OF  GALILEE,  FBOM  TIBEBL4.S.    (After  Original  Photograph.) 


82 


A  PICTORIAL  COMMENTARY 


[Maek  1, 16-19. 


Authorized  Version. 

Baw  Simon  and  Andrew  his  brother  casting  a 
net  into  the  sea ;  for  they  were  fishers. 

17  And  Jesus  said  unto  them,  Come  ye  after 
me,  and  I  will  make  you  to  become  fiahers  of 
men. 

18  And  straightway  they  forsook  their  nets, 
and  followed  him. 

19  And  when  he  had  gone  a  little  further 
thence,  he  saw  James  the  son  of  Zebedee,  and 


Kevised  Version. 
he  saw  Simon  and  Andrew  the  brother  of 
Simon  casting  a  net  in  the  sea:  for  they  were 

17  fishers.  And  Jesus  said  unto  them.  Come 
ye  after  me,  and  I  will  make  you  to  become 

18  fishers  of  men.     And  straightway  they  left 

19  the  nets,  and  followed  him.  And  going  on  a 
little  further,  he  saw  James  the  son  of  Zebe- 
dee, and  John  his  brother,  who  also  were  in 


sea  level,  and  surrounded  by  high  hills,  cut  by  deep  ravines,  was  subject  to 
sudden  and  dangerous  storms,  as  it  is  to  this  day.     It  still  abounds  in  fish. 

he  saw  Simon]  Greek 
form  of  Simeon,  a  He- 
brew name.  Jesus  had 
before  met  Simon  (John 
i,  40-42).  The  recent 
cure  of  the  son  of  the 
officer  in  Herod's  court 
had  roused  much  inter- 
est at  Capernaum,  and 
many  pressed  upon  the 
Saviour  (Luke  v,  1). 
Four  of  the  number 
afterward  known  as 
"the  Twelve"  were 
now  called  to  become 
"  fishers  of  men." 

The  words  of  Jesus 
have  a  peculiar  fitness, 
when  he  has  just  shown 
them  (Luke  v,  6)  what 
successful  fishers  of  the 
sea  he  could  make 
them. 

a  nef]  An  expres- 
sive phrase  in  Greek, 
throwing  around.  The 
net  here  and  in  Matt, 
iv,  18,  was  a  casting- 
net,  circular  in  shape, 
"  like  the  top  of  a 
tent ;"  in  Latin,  funda 
or  jaculum.  The  net 
in  Matt,  xiii,  47,  48, 
is  the  drag-net  or  haid- 

6KETCH  MAP  OF  THE  SEA  OF  GKVVLEE.— Palestine  ExphratUm  Fund,      {-yig-net,      the      English 

seine  or  sean,  sometimes  half  a  mile  in  length  ;  that  in  Luke  v,  4-9  is  the  bag- 
net  or  basket-net,  so  constructed  and  worked  as  to  enclose  the  fish  out  in  deep 

water. 

18.*  forsook  their  nets']  Instantaneous  obedience  ;  leaving  their  vocation 
and  entering  upon  the  new  one  for  life.     A  test  of  true  discipleship. 

19.  J  antes... of  Zebedee  and  John]  Two  pairs  of  brothers  were  called  at 
the  same  time.  "James  and  John  were  the  sons  of  one  Zobdai,  and  we 
know,  from  a  comparison  of  texts,  that  their  mother  was  Salome,  so  honor- 
ably mentioned  in  the  gospels."  — (raA;ze.  The  word  rendered  ship  or  boat 
means  any  small  craft  or  vessel,  moved  by  sails  and  oarsj  such  as  fishing 


Mark  1,20-22.] 


ON   THE   GOSPEL   OF    JIARK. 


33 


Eevised  Version. 

20  the  boat  mending  the  nets.  And  straight- 
way he  called  them  :  and  they  left  their 
father  Zebedee  in  the  boat  with  the  hired 
servants,  and  went  after  him. 

21  And  they  go  into  Capernaum;  and  straight- 
way on  the  sabbath  day  he  entered  into  the 

22  synagogue  and  t^iught.  And  they  were  as- 
tonished at  his  teaching:  fi>rhe  ta'ight  them 
aa  having  authority,  and  not  as  the  scrib*  s. 


Authorized  Version. 

John  his  brother,  who  also  were  in  the  ship 
mending  their  nets. 

20  And  straightway  he  called  them  :  and  they 
left  their  father  Zebedee  in  the  ship  with  the 
hired  servants,  and  went  after  him. 

21  And  they  went  into  Capernaum;  and 
straightway  on  the  sabbath  day  he  entered  into 
the  synagogue,  and  taught. 

22  And  they  were  astonished  at  his  doctrine: 
for  he  tanght  them  as  one  that  had  authority, 
and  not  as  the  scribes. 

smacks.  Tyndale  introduced  the  translation  ship ;  "Wiclif  has  the  more  correct 
term  boat.  The  casual  expression  ''mending  their  nets"  is  explained  by 
Luke,  who  tells  us  of  the  miraculous  draught  of  fishes  which  had  broken 
them.  "This  is  one  of  the  undesigned  coincidences  which  show  the  truth 
at  the  bottom  of  both  narratives." — Whedon. 

the  hired  seruantsj  The  mention  of  these,  and  of  the  two  vessels  employed 
(Luke  V,  7),  indicate  that  Zebedee,  if  nota  wealthy  man,  was,  at  any  rate,  of 
some  position  at  Capernaum.  He  was  not  dependent  on  his  sons,  and  could 
spare  them  for  a  more  important  work. 

went  after  hint]  They  went  away  after  him.  For  the  miraculous  draught 
of  fishes  which  accompanied  or  followed  this  incident  see  Luke  v,  2-1 L 
Gradually  the  four  had  been  called  to  their  new  work  ;  (1)  they  were  disci- 
ples of  the  Baptist  (John  i,  35) ;  (2)  they  were  directed  by  him  to  the  Lamb 
of  God  {John  i,  36)  ;  (3)  they  were  invited  by  our  Lord  to  see  where  he 
dwelt  (John  i,  39) ;  (4)  they  became  witnesses  of  his  first  miracle  (John  ii, 
2) ;  (5)  now  they  are  enrolled  among  his  attached  followers.  The  more 
formal  call  was  yet  to  come. 

Practical  Thoughts. — "  Jesus,  in  the  silent  conflicts  of  the  wilderness, 
prepares  for  the  open  conflicts  of  life." — Loiige.  Repenting  and  believing 
in  Christ  must  go  together.  "  The  Lord's  fishermen  actually  catch  the  fish  ; 
the  world's  fishermen  swim  with  the  fish." — Gossner.  Follow  Jesus  at 
any  cost,  and  do  it  promptly.  True  repentance  and  faith  are  necessary  to 
enter  the  kingdom  of  God.  "Don't  fight  the  devil  on  his  own  ground; 
choose  the  ground  of  Christ's  righteousness  and  atonement,  and  then  fight 
him." — A.  Alexander. 

21-28.     The  Cure  of  the  Demoxiac  at  Caperxattm,  A.  D.  28. 

21»  Capernautn]  Not  mentioned  in  the  Old  Testament  or  the  Apocrypha. 
It  was  situated  on  the  northwest  shore  of  the  Lake,  in  ''the  land  of  Gennes- 
aret "  (Matt,  xiv,  34  ;  John  vi,  17,  24),  and  was  called  "  a  city  "  (Matt,  ix, 
1).  It  had  a  customs  station  (Matt,  ix,  9;  Luke  v,  27),  and  a  detachment 
of  Roman  soldiers  (Matt,  viii,  8;  Luke  vii,  1,  8).  It  was  noted  a^  the 
scene  of  many  remarkable  events.  At  Capernaum  the  Lord  wrought  the 
miracle  on  the  centurion's  servant  (Matt,  viii,  5) ;  healed  Simon's  wife's 
mother  (Matt,  viii,  14)  ;  cured  the  paralytic  (Matt,  ix,  2);  called  Levi  from 
the  toll  house  (Matt,  ix,  9)  ;  taught  his  Apostles  the  lesson  of  humility  (Mark 
ix,  35-37),  and  delivered  the  wonderful  discourse  on  the  "  Bread  of  Life  " 
(John  vi,  59).  The  site  of  Capernaum  is  yet  undetermined,  strikingly  illus- 
trating the  prediction  of  Jesus.  Some  locate  the  city  at  Tell  Hum,  about 
five  miles  southwest  from  the  Jordan,  and  where  the  ruins  of  a  synagogue 
have  been  discovered;  perhaps  the  one  built  by  the  centurion,  and  in  which 
.Jesus  preached.  Others  place  it  at  Khan  Minyeh,  two  or  three  miles  south- 
west of  Tell  Hum.     See  Schaff's  Diet,  of  the  Bible. 

the  synagogue^  "  The  synagogue,"  implying  that  it  was  the  only  one,  see  v. 
23.  "  their  synagogue  :"  it  was  built  for  the  Jews  by  the  centurion  (Luke  vii.  5). 

22.     not  as  the  scribea^  The  Scribes,  Sopherim,  first  came   into   promi- 

3 


34 


A   PICTORIAL   COMMENTARY 


[Mark  I,  23-25. 


Authorized  Version. 

23  And  there  was  in  their  synagogue  a  man 
■with  an  unclean  spirit ;  and  he  cried  out, 

24  Saying,  Let  its  alone ;  what  have  we  to  do 
with  thee,  thou  Jesus  of  Nazareth  ?  art  thou 
come  to  destroy  us  ?  I  know  thee  who  thou  art, 
the  Holy  One  of  God. 

25  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him. 


Revised  Version. 

23  And  straightway  there  was  in  their  syna< 
gogue  a  man  with  an  unclean  spirit ;  and  he 

24  cried  out,  saying.  What  have  we  to  do  with 
thee,  thou  Jesus  of  Nazareth?  art  thou 
come  to  destroy  us?     1  know  thee  who  thou 

25  art,  the  Holy  One  of  God.  And  Jesus  re- 
buked ^him,  saying,  Hold  thy   peace,  and 

26  come  out  of  him.    And  the  unclean  spirit, 


1  Or,  it. 

nence  in  the  time  of  Ezra  (Ezra,  vii,  11,  12).  Their  duty  was  to  copy, 
read,  study,  explain,  and  ''  fence  round  "  the  law  with  "  the  tradition  of  the 
elders"  (Matt.  xv.  2).  The  Scribes  proper  only  lasted  till  the  death  of 
Simon  "the  Just,"  B.C.  300.  In  the  New  Testament  they  are  sometimes 
called  "lawyers"  (Matt,  xxii,  35),  or  "  doctors  (le.  teachers)  of  the  law" 
(Luke  V,  17).  Their  teaching  was  preeminently  second-hand.  They  simply 
repeated  the  decisions  of  previous  Rabbis.  But  our  Lord's  teaching  was 
absolute  and  independent.  His  formula  was  not  "  It  hath  been  said,"  but 
^''  I  say  unto  you.^^ — Maclear.  This  does  not  mean  that  Jesus  taught  in  a 
dogmatic  manner,  nor  "  powerfully,"  as  Luther  explains  it,  but  with  an 
authority  belonging  to  the  law-maker.  "The  distinction  is  not  merely 
between  traditional  and  textual  instruction,  but  between  two  methods  of  the 
latter." — Alexander.  "They  [Rabbis]  delivered,  painfully,  what  they  had 
learned  like  children,  over-laying  every  address  with  citations,  in  fear  of 
saying  a  word  of  their  own  ;  but  the  teaching  of  Christ  was  the  free  expres- 
sion of  his  own  thoughts  and  feelings,  and  this,  with  the  weight  of  the 
teaching  itself,  gave  him  power  over  the  hearts  of  his  audience." — Geikie. 

23.  with  an  unclean  spirit^  Wiclif  renders  it  "  in  an  unclean  spirit," 
that  is,  in  his  power,  under  his  influence.  Luke  describes  him  as  having 
a  "  spirit  of  an  unclean  devil"  (Luke  iv,  33).  ffe  cried  out,  thus  indicat- 
ing the  presence  of  a  foreign  influence  or  agent ;  and  that  this  was  a  real 
agent,  and  not  a  mere  disease. 

24:.  saying']  Many  MSS.  omit  the  Greek  word  translated  "let  us  alone." 
Even  if  genuine,  it  appears  to  be  rather  an  exclamation  of  horror  =  the  Latin 
vah  I  heu  I  It  is  not  the  man  who  cries  out,  so  much  as  the  Evil  Spirit 
which  had  usurped  dominion  over  him. — Maclear. 

Jesus  of  Nazareth]  The  evil  spirits  instantly  recognize  him,  but  with 
cries  of  despair.  "  Demoniacs  knew  what  madmen,  insane  persons,  epilep- 
tics could  not  know,  that  Jesus  was  the  Son  of  God." — Jahn. 

"It  is  a  solemn  and  sorrowful  thought,  that... some  professing  Christians 
have  even  less  faith  than  the  devil.... It  is  one  thing  to  say,  '  Christ  is  a 
Saviour  ; '  it  is  quite  another  to  say,  '  He  is  my  Saviour  and  my  Lord.'  The 
devil  can  say  the  first.  The  true  Christian  alone  can  say  the  second." — 
Hyle. 

destroy  us]  "  Not  the  demon  and  the  man  together,  for  the  latter  was  to 
be  set  free  by  the  expulsion  of  the  former,  but  '  us,'  the  seed  of  the  serpent 
...the  devil  and  his  angels." — Alexander.  "  Dost  thou  think  it  enough  to 
know  and  believe  that  Christ  lived  and  died  for  sinners  ?  The  devil  and  his 
angels  believe  as  much.  Labor  to  outstrip  them  and  to  get  a  better  faith. " 
—Fetter,  1661. 

the  Holy  One  of  God]  "  The  unholy,  which  is  resolved  to  be  unholy  still, 
understands  well  that  its  death  knell  has  sounded  when  the  Holy  One  of  God 
(Comp.  Ps.  xvi,  10,  where  this  title  first  appears)  has  come  to  make  war 
against  it. — Trench. 

25.  Hold  thy  peace]  Lit.  Be  muzzled.  The  same  word  is  used  by  our 
Lord  in  rebuking  the  storm  on  the  Lake,  "Peace,  be  still ^^  (Mark  iv,  39). 


Mark  1, 26-30.]  ON   THE   GOSPEL   OF   MARK.  35 

Authorized  Version.                       i  Kevised  Version. 

26  And  when  the  unclean  spirit  had  torn  tim,  I  ^tearing  him  and  crying  with  aloud  voice, 
and  cried  with  a  loud  voice,  he  came  out  of  27  came  out  of  him.  And  tliey  were  all 
him.                                                                                j  amazed,     insomuch    that    they    questioned 

27  And  they  were  all  amazed,  insomuch  that  among  tliemselves,  saying,  What  is  this? 
they  que>tiuned  among  themselves,  saying,  a  new  teaching !  with  authiu'ity  he  com- 
What thing  is  this?  what  nf^w  doctrine  is  this?  mandeth  even  the  unclean  spirits,  and  they 
for  with  authority  comiuandeth  he  even  the  ua-  '28  obey  him.  And  the  report  of  him  went  out 
clean  spirits,  and  tiiey  do  obey  him.                         I  straightway  everywhere  into  all  the  region 

28  And  immediately   his  fame  spread  abroad  |  of  Galilee  round  about. 

througliout  all  the  region  round  nbout  Galilee.     J29       And  straightway,  ^when  they  were  come 

29  And  forthvvitli,  when  they  were  come  out  out  uf  the  synagogue,  they  came  into  tbe 
of  the  synagogue,  they  entered  into  the  liouse  |  house  of  Simon  and  Andi'ew,  with  James 
of  Simon  and  Andrew,  with  James  and  John.        30  and    John.      Now,   Simon's    wife's    mother 

30  But  Simon's  wife's  mother  lay  sick  of  a  lay  sicli  of  a  fever ;  and  straightway  they 
fever,  and  anon  they  tell  him  of  her.  I 

*0r,  convulsing.  ^  Some  ancient  authorities  read  ivhen  ^e  was  come  out  of  the  synagogue,  he 
came. 

Wiclif  translates  it  "  wexe  doumbe."  "Christ  -will  not  be  named  and 
praised  by  devils. ...Oh,  that  ministers  would  so  reply  when  devils  oflfer  them 
flattering  testimony  !  " — Steir. 
'  26.  had  torn  Mrn]  or,  tearing  liim^  as  in  R.  V.  A  strong  expression 
for  convulsions,  so  the  Syriac,  Persian  and  Ethiopic  versions  imply.  Accord- 
ing to  Luke's  account,  he  was  thrown  in  the  midst  (Luke  iv,  35),  comp.  Mark 
ix,  26.  The  first  miracle  recorded  by  Matt,  is  the  healing  of  a  leper  by  a 
touch  (Matt,  viii,  l-4);*the  first  miracle  which  John  records  is  the  changing 
water  into  wine  (John  ii,  1-11) ;  the  first  miracle  recorded  by  Mark  and 
Luke  (iv,  33-37)  is  this  casting  out  of  a  demon  in  the  synagogue  of  Caper- 
naum. 

27.  new  doctrine]  The  people  connected  the  teaching  with  the  power 
over  evil  spirits ;  the  latter  atte.sting  the  truth  of  the  former. 

Practical  Thoughts. — Mark  the  contrast  between  the  state  of  fallen 
men  and  fallen  angels.  "  The  great  truth,  Jesus  is  the  Son  of  God,  was  not 
spoiled  because  once  again  proclaimed  by  devils." — Pres.  Edwards.  "He 
who  would  fight  the  devil  with  his  own  weapon,  must  not  wonder  if  he  finds 
him  an  overmatch." — South.  "  Eame  is  like  a  river,  that  beareth  up  things 
light  and  swollen,  and  drowns  things  weighty  and  solid." — Bacon.  "  If  the 
devil  must  give  way,  yet  he  rages  fearfully." — Osiander. 
29-34.     The  Cure  of  Peter's  Wife's  Mother  and  Others,  A.  D.  28. 

29.  they]  See  marginal  reading  R.  V.  The  reading  ''Hhey''^  refers  to  the 
Lord  and  the  four  disciples,  whom  he  had  already  called,  and  the  sense  is 

^nearly  the  same.  It  was  a  sabbath  day,  and  he  probably  went  to  Peter's 
house  to  eat  bread.  Comp.  Luke  xiv,  L  "In  his  house  Jesus  henceforth 
found  a  home,  as,  perhaps,  he  had  done  on  his  former  short  stay." — Geikie. 

30.  Simon^s  wife's  mother']  AVe  thus  learn  incidentally  that  Peter  was 
married.  For  Paul's  allusion  to  him  and  the  other  apostles  as  married  men 
see  1  Cor.  ix,  5.  It  is  hard  to  reconcile  these  texts  with  the  celibacy  of  the 
clergy  required  by  the  Romish  church.  To  an  ordinary  reader  it  seems 
plain  that  forbidding  ministers  to  marry  is  utterly  opposed  to  the  scripture. 
Clement  of  Alexandria,  asserts  positively  that  Peter  had  children,  and 
describes  the  martyrdom  of  Peter's  wife. 

sick  of  a  fever]  A  "great"  or  "violent  fever"  according  to  the  physi- 
cian Luke.    Intermittent  fever  and  dysentery  are  ordinary  Syrian  diseases. 

tell  him]  "  The  days  of  darkness  in«a  man's  life  are  many... It  needs  no 
prophet's  eye  to  foresee  that  we  shall  shed  many  a  tear,  and  feel  many  a 
heart  wrench,  before  we  die.  Let  us  know  what  to  do  when  sickness,  or 
bereavement,  or  cross,  or  loss,  or  disappointment,  break  in  upon  us  like  an 
armed  man — Let  us  at  once  '  tell  Jesus.'  " — Byle. 


36 


A   PICTORIAL   COMMENTARY 


[Mark  I,  31-35. 


Eevised  Version. 

31  tell  him  of  her:  and  he  caine  and  took  her 
by  the  hand,  and  raised  her  up;  and  the 
fever  left  her,  and  she  ministered  unto  them. 

32  And  at  even,  when  the  sun  did  set,  tbey 
brought  unto   him  all  that  were  sick,  and 

33  them  that  were  ^possessed  with  devils.  And 
all  the  city  was   gathered   togethi-r  at  the 

34  dour.  And  he  heakd  many  tliat  were  sick 
with  divers  diseases,  and  cast  out  many 
^devils ;  and  he  suflered  not  the  ^devils  to 
speak,  because  t-  ey  knew  him^. 

35  And  in  the  morning,  a  great  while  before 
day,  he  ruse  up  and  went  out,  and  departed 

36  into  a  desert  place,  and  there  prayed.    And 


AuTHorazED  Version. 

31  And  he  came  and  took  her  by  the  hand, 
and  lifted  her  up ;  and  immediately  the  fever 
left  her,  and  she  ministered  unto  them. 

32  And  at  even,  when  (he  sun  did  set,  they 
bruught  unto  him  all  that  were  diseased,  and 
them  that  were  possessed  with  devils. 

33  And  all  the  city  was  gathered  together  at 
the  door. 

34  And  he  .healed  many  that  were  sick  of 
divers  diseases,  and  cast  uut  many  devils;  and 
suftei-ed  nut  the  devils  to  speak,  because  they 
knew  him. 

35  And  in  the  morning,  rising  ujj  a  great  while 
before  day,  he  went  out,  and  departed  into  a 
solitary  place,  and  there  prayed. 

^Or,  demoniacs.     *  Gr.  demons.     ^  Many  ancient  authorities  add  to  he  Christ.    See  Luke  iv,  41. 

31.  he  came']  Notice  the  graphic  touches:  the  Lord  (1)  went  to  the 
sufferer,  (2)  took  her  hy  the  Jiand,  (3)  lifted  he?'  iqy,  and  (4)  rebuked  the 
fever  (Luke  iv,  39),  it  left  her,  and  (5)  she  ministered  unto  them. 

32.  ivhen  the  sun  did  set]  The  sabbath  ended  at  sunset.  All  three 
Evangelists  carefully  record  that  it  was  not  till  then  that  these  sick  were 
brought  to  Jesus.  The  reason  of  this  probably  was  (1)  either  that  they 
waited  till  the  mid-day  heat  was  passed,  and  ttie  cool  of  the  evening  was 
come,  or  (2)  the  day  being  the  sabbath  (Marki,  29-^2),  they  were  unwilling 
to  violate  the  sacred  rest  of  the  day,  and  so  waited  till  it  was  ended.  It  is  a 
great  but  common  error  to  suppose  that  Jesus  performed  only  a  few  mira- 
cles. After  giving  two  particular  cases  the  Evangelist  then  adds  a  state- 
ment (verse  34),  which  implies  that  a  large  number  were  miraculously 
healed  on  the  same  day. 

33.  at  the  door]  of  Peter's  house.  "  Forthwith  began  to  gather  from 
every  street,  and  from  thickly  sown  towns  and  villages  round,  the  strangest 
assemblage.  The  child  led  its  blind  father  as  near  the  enclosure  of  Simon's 
house  as  the  throng  permitted  ;  the  father  came  carrying  the  sick  child  ; 
men  bore  the  helpless  in  swinging  hammocks;  all  that  had  any  sick  brought 
them.... Fevers,  convulsions,  asthma,  consumption,  swelling  dropsy,  shaking 
palsy,  the  deaf,  the  dumb,  the  brain-affected,  and  'possessed  with  devils,' 
that  last  and  worst  symptom  of  despairing  misery  and  dark  confusion  of  the 
times." — Geikie. 

34.  devils  to  speak'^  ''  It  is  not  the  office  of  the  devil  to  preach  the  gos- 
pel, otherwise  Christ  might  seem  to  have  something  in  common  with  Satan  ; 
who  is  never  more  to  be  feared  by  us  than  when  he  transforms  himself  intq^ 
an  angel  of  light." — Beza. 

35-39.     Solitary  Prayer.     Tour  in  Galilee,  A.  D.  28.  ^ 

35.  It  is  often  recorded  of  Jesus  that  he  prayed,  as  at  his  baptism,  his 
transfiguration,  choosing  his  disciples,  when  the  people  would  have  made 
him  king,  John  vi,  15,  Matt,  xiy,  33,  and  in  Gethsemane.  A  praying  master 
should  have  no  prayerless  servants.  Ministers  and  teachers  should  be  much 
in  prayer.  "  They  used  to  reckon  how  many  hours  they  spent  in  reading 
and  stiidy.  It  were  far  better  if  more  time  were  spent  in  prayer.  Luther 
spending  three  hours  daily  in  secret  prayer,  and  Bradford  studying  on  his 
knees,  and  other  instances,  are  talked  of  rather  than  imitated." — Traill, 
1696. 

solitar)/  place]  '*  A  remarkable  feature  of  the  Lake  of  Gennesaret  was  that 
it  was  closely  surrounded  with  desert  solitudes.  These  '  desert  places '  thus 
close  at  hand  on  the  tablelands  or  in  the  ravines  of  the  eastern  and  western 
ranges,  gave  opportunities  of  retirement  for  rest  or  prayer.  Rising  up  early 
in  the  morning,  while  it  was  yet  dark,  or  passing  over  to  the  other  side  in  a 


Mark  I,  36-40.] 


ON   THE    GOSPEL   OF   MARK. 


37 


Reviskd  Version  . 
Simon  and  they  that  were  with  him  followed 

37  after  him  ;  and  they  found  him,  and  say  unto 

38  him,  All  are  seeking  thee.  And  he  saith 
unto  them,  Let  us  go  elsewhere  into  the  next 
towns,  that  I  may  preach  there  also;  for  to 

39  this  end  came  1  forth.  And  he  went  into 
their  synagcgues  throughout  all  Galilee, 
preaching  and  casting  out  Mevils. 

40  And  there  cometh  to  him  a  leper,  beseech- 


Atjthorized  Version. 

36  And  Simon  and  they  that  were  with  him 
followed  after  him. 

37  And  when  they  had  found  him,  they  said 
unto  him,  All  men  seek  for  thee. 

38  And  he  said  unto  them,  Let  us  go  into  the 
next  towns,  that  I  may  pieach  there  also:  for 
therefore  came  I  forth. 

39  And  he  preached  in  their  synagogues 
throughout  all  Galilee,  and  cast  out  devils. 

40  And  tuere  came  a  leper  to  him,  beseeching 

^Gr.  demons. 

boat,  he  sought  these  solitudes,  sometimes  alone,  sometimes  with  his  disci- 
ples."— Stanley. 

36.  Simon']  In  whose  house  Jesus  lodged ;  Simon  missed  him,  and, 
doubtless,  informed  the  others. 

followed  after  him']  hunted  him.  The  Greek  word  is  very  expressive, 
and  only  occurs  here.  It  denotes  (1)  to  follow  hard  upon,  (2)  to  pursue 
closeh/,  to  track  out.  It  is  used  by  Xenophon  ,to  describe  the  pursuit  of  an 
enemy  in  war.  It  occurs  in  a  good  sense  in  the  LXX  rendering  of  Ps.  xxiii, 
6,  "Thy  mercy  shall  follow  me." 

38.  toivns]  Rather  village-towns  or  country- toions.  "The  original  dis- 
tinguishes between  villages  which  had  a  synagogue,  those  which  had  none, 
and  walled  towns." — Lighffoot.  He  was  not  to  be  confioed  to  Capernaum. 
Dalmanutha,  Magdala,  Bethsaida,  Chorazin,  were  all  near  at  hand.  For 
this  he  came,  not  from  Simon's  house,  as  some  explain  the  last  clause  of  v. 
38,  but  into  the  world. 

39.  all  Galilee]  This  was  the  first  of  a  series  of  circuits  which  were  made 
for  the  purpose  of  preaching.  This  circuit  was  begun  when  the  harvest  was 
ripening,  and  the  heat  at  noon  oppressive,  making  traveling  comfortable 
mornings  and  evenings  only.     See  Map  of  Journeyings. 

Practical  Suggestions. — "  Satan  and  Satan's  emissaries  can  speak  the 
truth  when  it  will  serve  an  evil  end." — Schaf.  "  The  dwelling  of  a  poor 
fisherman  pleases  Christ  more  than  a  great  palace.  There  are  always 
wretched  ones  in  this  vale  of  tears,  who  stand  in  need  of  the  help  of  the  most 
Hiffh." — Quesnel.  "Christ  should  be  our  first  resort  in  times  of  trouble." 
— Clarke.  "  Prayer  with  him  seems  to  have  been  not  only  intimate  commu- 
nion with  his  Father,  but  a  necessary  preparation  for  his  ministry.  How 
much  more  needful  for  us  !  " — Schaff. 

40-45.     Cleansing  of  a  Leper,  A.  D.  28. 

40.  a  leper]  Leprosy  is  common  in 
Bible  lands,  and  attacks  not  only  the  skin, 
but  the  blood,  flesh,  and  bones ;  the  whole 
person  is  diseased.  One  form  was  incur- 
able, causing  a  dissolution,  little  by  little,  of 
the  whole  body,  so  that  one  limb  after  an- 
>  other  actually  decayed  and  fell  away.  The 
^•j  Jews  called  it  "the  finger  of  God;"  they 
never  expected  to  cure  it  (see  2  Kings  v,  7). 
With  lip  covered,  and  bare  head  and  rent  gar- 
ments (Lev.  xiii,  45),  the  leper  bore  about 
with  him  the  emblems  of  mortality,  "him- 
self a  dreadful  parable  of  death."  "  These 
four  are  counted  dead,"  says  the  Talmud, 

"the  blind,  the  leper,  the  poor,   and   the 

LEPROUS  BEGGARS.  childlcss."      Comparc  the   cases  of  Moses 

(Ex.  iv,  6),  Miriam  (Num.  xii,  10),  Naaman  (2  Kings  v,  1),  Gehazi  (2  Kings 


38  A   PICTORIAL   COMMENTAKY  [Mark  1, 41-45. 


Atithorized  Version. 
him,  and  kneeling   down  to  him,  and  saying 
unto  him.  If  thou  wilt,  thou  canst  make  me 
clean. 

41  And  Jesus,  moved  Avith  compassion,  put 
forth  his  h;ind,  and  touched  him,  and  saith  unto 
him,  I  will ;  be  thou  clean.  • 

42  And  as  soon  as  he  had  spoken,  immediately 
the  lejjrusy  departed  from  him,  and  he  was 
cleansed. 

43  And  he  straitly  charged  him,  and  forthwith 
sent  him  away ; 

44  And  saith  unto  him,  See  thou  say  nothing 
to  any  man ;  but  go  thy  way,  shew  thyself  to 
the  priest,  and  offer  for  thy  cleansing  those 
things  which  Moses  commanded,  for  a  testi- 
mony unto  them. 

45  But  he  went  out,  and  began  to  publish  it 
much,  and  to  blaze  abroad  the  matter,  insomuch 


Revised  Version. 
ing  him,  ^and  kneeling  down  to  him,  and 
saying  unto  him.  If  thou  wilt,  thou  canst 

41  make  me  clean.  And  being  moved  with  com- 
passion, he  stretched  forth  his  hand,  and 
touched  him,  and  saith  unto  him,  I  will;   be 

42  thou  ujade  clean.  And  straightway  the  lep- 
rosy departed   from  him,  and  he  was  made 

43  clean.     And  he  ^strictly  charged  him,  and 

44  straightway  sent  him  out,  and  saith  unto 
him.  See  thou  say  nothing  to  any  man:  but 
go  thy  way,  shew  thyself  to  the  priest,  and 
offer  for  thy  cleansing  the  things  which 
Moses  commanded,   for    a  testimony    unto 

45  them.  But  he  went  out  and  began  to  publish 
it  much,  and  to  spread  abroad  the  ^matter, 


^  Some  ancient  authorities  omit  and  Tcneel'mg  down  to  him.    "  Or,  sternly    ^  Gr.  ivord. 

V,  27).     It  is  used  as  a  type  of  sin,  the  leprosy  of  the  soul,  from  which  no 
man  is  free,  until  made  whole  by  the  blood  of  Christ. 

kneeling  down  to  him]  Not  as  an  act  of  worship,  but  of  entreaty.  Mark 
alone  describes  this  (see  marginal  note  on  these  words  in  R.  V.)  as  also  the 
look  of  compassion  from  the  Lord,  spoken  of  in  the  next  verse. 

41.  /  wiW]  The  words  have  point  and  brevity  not  brought  out  by  either 
the-A.  V.  or  the  R.  V.  "  If  thou  wilt.... I  will.  Thou  canst  cleanse  me.. ..Be 
thou  cleansed."  The  Revised  Version  is  correct  in  sense,  but  fails  to  show 
the  verbal  beauty  given  in  the  Greek. 

4:B.  And  he  straitly  charged  him']  The  word  thus  rendered  occurs  in 
four  other  places;  (1)  Matt,  ix,  30,  "Jesus  straitly  charged  them,"  (2) 
Mark  xiv,  5,  "  And  they  murmured  against  her,"  (3)  John  xi,  33,  38,  "  He 
groaned  in  the  spirit."  It  signifies  (1)  strong  grief  or  indignation,  (2)  to 
command  with  sternness.  Comp.  Gen.  xliii,  7,  "  The  man  asked  us  straitly 
of  our  state  ;"  Josh,  vi,  1,  "  Now  Jericho  was  5^rm%  shut  up."  Comp. 
also  Shakspeare,  Richard  III,  I,  1,  85,  86, 

"  His  majesty  hath  straitly  given  in  charge 
That  no  man  shall  have  private  conference." 

4:4:»  shew  thyself  to  the  priest]  This  was  the  object  of  sending  him  away, 
that  the  priest  might  attest  the  reality  of  his  cure  (Lev.  xiv.  3). 

which  Moses  commanded]  viz.  (1)  two  birds,  "alive  and  clean,"  (2)  cedar 
wood,  (3)  scarlet,  and  (4)  hyssop  (Lev.  xiv,  4-7).  ^  On  the  eighth  day  further 
offerings  were  to  be  made  :  (1)  two  he  lambs  without  blemish,  (2)  one  ewe 
lamb  without  blemish,  (3)  three  tenth  deals  of  fine  flour,  (4)  one  log  of  oil 
(Lev.  xiv,  10).  If  the  leper  was  poor,  he  was  permitted  to  offer  one  lamb 
and  two  turtle-doves  or  two  young  pigeons,  with  one-tenth  deal  of  fine  flour 
(Lev.  xiv,  21,  22). 

for  a  testimony  unto  them]  Some  render  this  ''for  a  testimony  against 
them  ;"  'that  is,  against  the  priests,  for  not  accepting  Jesus  as  the  Messiah  ; 
others  take  the  meaning  to  be  "  as  proof  to  them  that  I  comply  with  the 
law."  It  is  more  natural  to  regard  the  words  as  referring  to  the  fact  of  the 
cleansing,  which  could  only  be  publicly  accepted  after  it  was  attested  by  the 
priest.  I 

45.  began  to  publish]  Others  in  similar  circumstances  did  not  keep  si- 
lence ;  (1)  the  blind  men,  Matt,  ix,  30,  31 ;  (2)  the  man  with  an  impediment 
of  speech,  Mark  vii,  36. 


Mark  II,  1-4.] 


ON  THE  GOSPEL   OF   MARK. 


89 


Revised  Veesion. 
insomuch  that  ^  Jesus  could  no  more  openly 
enter  into  ^a  city,  but  was  without  in  desert 
places:  and  they  came  to  him  from  every 
quarter. 
2  And  when  he  entered  again  into  Capernaum 
after  some  days,  it  was  noised  that  he  was 

2  in  'the  house.  And  many  were  gathered 
together,  so  that  there  was  no  longer  room  for 
them,  no,  not  even  about  the   door :    and  he 

3  spake  the  word  unto  them.  And  they  come, 
bringing  unto  him  a  man  sick  of  the    pal- 

4  sy,  borne  of  four.  And  when  they  could  not 
*come  nigh  unto  him  for  the  crowd,  they  un- 
covered the  roof  where  he  wa.s:  and  when 
they  had  broken  it  up,  they  let  down  the  bed 


Authorized  Versiox. 
that  Jesus  could  no  more  openly  enter  into  the 
city,  but  was  without  in  desert  places :  and  they 
came  to  him  from  every  quarter. 

CHAP.  II. — And  again  he  entered  into  Caper- 
naum after  some  days ;  and  it  was  noised 
that  he  was  in  the  house. 

2  And  straightway  many  were  gathered  to- 
gether, insomuch  that  there  was  no  room  to  re- 
ceive them,  no,  not  so  much  as  about  the  door : 
and  he  preached  the  word  unto  them. 

3  And  they  came  unto  him,  bringing  one  sick 
of  the  palsy,  which  was  borne  of  four. 

4  And  when  they  could  not  come  nigh  unto 
him  for  the  press,  they  uncovered  the  roof  where 
he  was  :  and  when  they  had  broken  it  up,  they 
let  down  the  bed  wherein  the  sick  of  the  palsy 
lay. 

^Gv.he.    ^Ot,  the  city.    ^  Or,  at  home.    *  Many  ancient^uthorities  read  bnng  Wm  unto  ftim. 

could  no  more  openly  enter  into  the  city'\  This  shows  why  the  Lord  en- 
joined silence  on  the  leper.  We  may  be  silent  in  respect  to  the  truth:  "1. 
When  the  uttering  of  it  may  bring  hurt  to  the  truth  itself.  2.  When  we  are  in 
the  company  of  persons  more  likely  to  cavil  and  scoff  at  the  truth  than  to  make 
good  use  of  it.  3.  When  in  company  of  malicious  enemies  of  the  truth. ' '_ — 
Fetter^  1661.  "  Unquestionably  the  majority  of  Christians  are  far  more  in- 
clined to  be  silent  about  their  glorious  Master,  than  to  confess  him.... There 
are  good  men  who  have  more  zeal  than  discretion,  and  help  the  enemy  of 
truth  by  unseasonable  acts  and  words." — Ryle. 

desert  places]  "The  deserts  mentioned  in  the  Bible  are  uncultivated 
tracts  of  earth  of  two  kinds :  some  mountainous^  but  not  destitute  of  water  ; 
others  plains  covered  with  sterile  sands,  in  which  fountains  are  very  rare. 
The  mountainous  deserts  are  not  of  so  dreary  and  unproductive  a  character." 
— Jahn. 

Ch.  II.     1-12.    The  Paralytic  and  the  Power  to  Forgive  Sins. 

1.  the  house]  Some  suppose  this  was  his  own  house,  as  implied  in  the 
margin  of  the  R.  V.,  or  that  of  his  friends,  Mark  iii,  21,  but  it  is  more  con- 
sistent to  suppose  that  he  made  Peter's  house  his  home.  Comp.  his  reply  to 
Herod's  messengers. 

2.  about  the  door]  The  Greek  phrase  implies  that  all  the  avenues  of 
approach  to  the  house  were  blocked  up,  and  the  courtyard  or  vestibule  was 
filled. 

3.  borne  of  four]  Notice  the  pictorial  definiteness  of  the  Evangelist. 

4.  ..they  uncovered  the  roof]  The 
Greek  word  implies  "digging  through" 
the  tiles,  as  Luke  says,  and  perhaps  the 
earth  or  plaster  often  placed  above 
them.  It  was  not  the  simple  removal 
of  a  parapet  or  awning,  as  some  suggest. 
They  appear  (1)  to  have  ascended  to 
the  flat  roof,  probably  by  a  flight  of 
steps  outside  (Luke  v,  19)  ;  (2)  to  have 
broken  through  earth  and  the  tiling  or 
thin  stone  slabs;  (3)  to  have  lowered 
the  paralytic  upon  his  bed  through  the 
opening.     Bedsteads  were  not  in  use 

in   Syria,  and    the  explanation    given  Asiatic  beds. 

in  the  Comprehensive   Commentary   is  (From  Fellows' Asia  Minor.) 


40 


A  PICTORIAL  COMMENTARY 


[Mark  II,  5-8. 


Bevised  Version. 

5  whereon  the  sick  of  the  palsy  lay.  And  Jesus 
scfing  their  faith  saith  unto  the  sick  of  the 

6  palsy,  '^Son,  thy  sins  are  forgiven.  But  there 
were  certain  of  the  scribes  .>^itting  there,  and 

7  reasoning  in  their  hearts,  Why  doth  thiis  man 
thus  speak?    he  blasphemeth  :  who  can  for- 

8  give  sins  but  one,  even  Gofl?  And  straight- 
way Jesus,  perceiving  in  his  spirit  that  tliey 
so  reasoned  wiihin  themselves,  saith  unto 
them,  Why  reason  ye  these  things  in  your 


Authorized  Version. 

5  When  Jesus  saw  their  faith,  he  said  unto  the 
sick  of  the  pals^',  Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the  scribes  sitting 
there,  and  reasoning  in  their  hf^arts, 

7  AVhy  doth  this  man  thus  sjieak  blasphemies  ? 
who  can  forgive  sins  but  God  only  ? 

8  And  immediately,  when  Jesus  perceived  in 
his  spirit  that  they  so  reasoned  within  them- 
selves, he  said  tinto  them  Why  reason  ye  these 
tilings  in  your  hearts? 

»  Gr.  Child. 

absurd.  The  room  was  either  the  court  or,  more  probably,  an  upper  cham- 
ber, which  often  extended 
over  the  whole  area  of  the 
house.  Comp.  Actsi,  13; 
ix,  37  ;  XX,  8. 

5.  tJieir  faitK]  The 
faith  of  the  paralytic  him- 
self and  those  that  bore 
him.  Jesus  did  not  reject 
this  "  charitable  work  " 
of  theirs  in  bringing  be- 
fore him  the  palsied  man. 
Son']  Or  "child,"  for 
the  Greek  word  is  neuter, 
and  used  for  persons  of 
both  sexes.  Luke  v,  20, 
gives  the  words  thus : 
**  Man,  thy  sins  are  for- 
given thee."  Mark  has 
preserved  to  us  the  ten- 
derer word,  as  Matthew 
does  in  the   case   of  the 


AN  EASTERN  HOUSE  TOP. 

woman  with  the  issue  of  blood  (Matt,  ix,  22). 

thy  sins]  Comp.  the  words  of  the  Saviour  to  the  man  who  had  an  infir- 
mity thirty  and  eight  years  :  "sin  no  more,  lest  a  worse  thing  come  unto 
thee,"  John  v,  14.  So  this  man's  consciousness  of  sin  was  such  that 
it  was  necessary  to  speak  to  his  soul  before  healing  his  body.  See 
Luke  vii,  48.  But  Jesus  did  elsewhere  condemn  the  Jewish  notion  that  all 
suffering  was  caused  by  some  special  sin.     See  John  ix,  3  ;  Luke  xiii,  2-5. 

forgiven]  "  The  Greek  verb  is  ambiguous,  and  may  be  either  a  command 
or  an  affirmation,  '  be  forgiven,'  'are  forgiven.'  or,  'have  been  forgiven.' 
The  revisers  adopt  the  second  rendering.  "  How  many  in  every  age  can 
testify  that  this  palsied  man's  experience  has  been  their  own?  They  have 
learned  wisdom  by  aflfliclion.  Bereavements  have  proved  mercies.  Losses 
have  proved  re^d  gains.  Sicknesses  have  led  them  to  the  Great  Physician 
of  souls. ' ' — EyJp. 

6.  certain  of  the  scribes]  Some  from  Galilee  and  Judea,  who  had  come 
to  watch  Jesus. 

7.  hlns]>heme]  Forgiveness  was  the  direct  act  of  God  ;  no  human  lips 
dared  pronounce  it... None  would  venture  to  declare  it,  except  in  the  name 
of  Jehovah,  and  by  his  authority.  "The  lofty  words  of  Jesua....  sounded 
new,  and  to  be  new  was  to  be  dangerous." — Gcihie. 

8.  perceived]  The  knowledge  "was  supernatural,  as  is  most  carefully 
and  precisely  here  signified." — Alford. 

ia  his  spirit]  This  refers  to  his  mind ;  either  his  divine  or  his  human 


Maek  II,  9-13.]  ON  THE   GOSPEL   OF  MARK.  41 


Revised  Version. 
9  hearts?  Whether  is  easier,  to  say  to  the  sick 
of  the  palsy,  Thy  sins  are  forgiven ;  or  to  say, 
Arise,  and  take  up  thy  bed,  and  walk?  But 
that  ye  may  know  that  the  Son  of  man  hatli 
^power  on  earth  to  forgive  sins  (he  caith  to 

11  the  sick  of  the  palsy),  I  say  ir-sto  thee,  Arise, 
take  up   thy  bed,  and  go  unto  thy  house. 

12  And  he  arose,  and  straightway  took  up  the 
bed,  and  went  forth  before  them  all ;  inso- 
much that  they  were  all  amazed,  and  glori- 
fied C4od,  saying.  We  never  saw  it  on  this 
fashion. 

13  And  he  went  forth  again  hy  the  sea  side ; 
and  all  the  multitude  resorted  unto  Mm,  and 


ArTHORizED  Version. 

9  Whether  is  it  easier  to  say  to  the  sick  of  the 
palsy,  Tliii  sins  be  forgiven  thee ;  or  to  say. 
Arise,  and  take  lip  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that  the  *'on  of  man 
hath  power  on  earth  to  forgive  sins  (he  saith 
to  the  sick  of  the  palsy), 

11  I  say  unto  thee,  Arise,  and  take  up  thy  bed, 
and  go  thy  way  into  thine  house. 

12  And  immediately  he  arose,  took  up  the  bed, 
and  went  forth  before  them  all ;  in-omuch  that 
they  were  all  amazed,  and  glorified  God,  say- 
ing. We  never  saw  it  on  this  fashion. 

13  And  he  went  forth  again  by  the  sea  side ; 
and  all  the  multitude  resorted  unto  him,  and 
he  taught  tbem. 

^Or,  authority. 

nature.     He  perceived  their  thoughts  "  thoroughly,"  as  the  Greek  implies. 

9.  Whether  is  it  easier^  A  striking  instance  of  the  consummate  wisdom  of 
Jesus  in  refuting  his  enemies.  Notice  what  is  here  contrasted.  Not, 
*' AVhich  is  easier  to  do?"  but,  "Which  is  easier  to  claim,  this  power  or 
that ;  to  say,  Thy  sins  be  forgiven  thee,  or  to  say,  Arise  and  walk  ?  " 

10.  that  ye  may  knoivl  "  By  doing  that  which  is  capable  of  being  put  to 
the  proof,  I  will  vindicate  my  right  and  power  to  do  that  which,  in  its  very 
nature,  is  incapable  of  being  proved."  If  there  was  imposture  it  would  be 
easier  to  detect  it  in  respect  to  the  healing  than  in  respect  to  the  forgiveness  ; 
so  Jesus  would  prove  that  his  power  was  real  in  both  cases.  He  had  power, 
not  delegated,  but  his  own,  as  Messiah.  Alexander  states:  "  i?L  mere 
declaratory  absolution  they  could  utter... but  he  spoke  with  authority  and 
not  as  the  scribes." 

Son  of  man]  This  is  the  first  time  this  title  occurs  in  Mark,  where  we  find 
it  14  times.  This  title  is  never  applied  by  the  writers  of  the  Gospels  them- 
selves to  the  Eternal  Son  of  God.  Whenever  it  occurs,  it  is  so  applied  by 
our  Lord.  There  are  only  three  exceptions  to^his  rule;  (1)  where  the  title 
is  used  by  Stephen  (Acts  vii,  56),  and  (2)  by  John  (Rev.  i,  13;  xiv,  14). 
(See  also  Dan.  vii,  13.) 

on  earth]  This  power  is  not  exercised,  as  ye  think,  only  in  heaven,  by 
God,  but  also  by  the  Son  of  Man  on  earth. 

11.  thy  bed]  The  original  word  thus  rendered  means  a  portable  pallet 
(so  the  American  revisers  render  it  here,  and  in  verses  4,  9  and  12),  and  was 
little  more  than  a  mat,  used  for  mid-day  sleep  and  the  service  of  the  sick. 
It  was  of  the  commonest  kind,  and  used  by  the  poorest.  (See  Illustration 
p.  39.) 

12.  before  them  all]  Now  yielding  before  him  and  no  longer  blocking  up 
his  path.  "  He  not  only  rises,  but  shows  that  he  is  fully  restored,  by  taking 
up  his  couch." — Clarke.  The  miracle  was  an  attestation  of  the  divine  au- 
thority of  Jesus. 

Practicai-  Suggestions. — We,  like  the  city  of  Capernaum,  may  have 
great  spiritual  privileges,  and  make  no  use  of  them.  Bodily  afflictions  may 
prove  a  blessing  to  the  soul.  "  Christian  love  demands  that  we  should  serve 
and  help  the  sick." — Starke.  ''  Great  faith  discovers  and  adopts  wonderful 
plans." — Lange.  "  Christ,  by  his  visible  miracles,  taught  men  to  under- 
stand his  invisible  miracles." — Quesnel.  We  may  bear  our  friends  to  Christ 
now,  in  the  arms  of  faith  and  prayer.  Has  Jesus  said  to  you,  "  Son,  child,  thy 
sins  are  forgiven  ?  " 

13-22.     Call  of  Levi;  the  DiscorRSE  at  His  House,  A.D.,  23.      » 

13.  he  IV ent  forth]  i.  e.,  from  the  town  of  Capernaum  to  the  shore  of 
the  lake,  probably  through  a  suburb  of  fishers'  huts  and  custom-houses. 


42 


A   PICTORIAL   COMMENTARY 


[Mabk  II,  14, 15. 


Revised  Vebsion. 

14  he  taught  them.  And  as  he  passed  by,  he  saw 
Levi  the  son  of  Alpha;U(i  sitting  at  the  place, 
of  toll,  and  he  saith  unto  him,  Follow  me. 

15  And  he  arose  and  followed  him.  And  it 
came  to  pass,  that  he  was  sitting  at  meat  in 
hib  house,  and  many  ^publicans  and  sinners 
sat  down  with  Jesus  and  his  disciples:  for 
there  were  many,  and  they  followed  him. 


AuTHOBizED  Version. 

14  And  aa  he  passed  by,  he  saw  Levi  the  son 
of  Alphfeus  sitting  at  the  receipt  of  custom,  and 
said  uuto  him.  Follow  me.  And  he  arose  and 
followed  him. 

15  And  it  came  to  pass,  that,  as  Jesus  sat  at 
meat  in  his  house,  many  publicans  andbinners 
sat  also  together  witia  Jesus  and  his  disciples : 
for  there  were  many,  and  they  followed  him. 

^  See  marginal  noto  on  Matt,  v,  4G ;  which  is,  "  That  is,  collectors  or  renters  of  Roman  taxes.'" 

14.  Levi]  The  three  gospel  narratives  clearly  relate  the  same  circum- 
stances in  respect  to  Levi  and  Matthew,  and  hence  the  two  names  are  gen- 
erally believed  to  refer  to  one  person.  He  may  have  been  first  known  by 
the  name  of  Levi,  then  as  Matthew,  or  Mattathias,  a  favorite  name  amongst 
the  Jews  after  the  Captivity,  and  meaning  the  same  as  Theodore,  "  Gift  of 
God." 

son  of  AlphcBUs]  Some  have  identified  this  Alphasus  with  Alphaeus  the 
father  of  James  the  Less.  But  in  the  lists  of  the  apostles  the  two  are  never 
named  together,  like  other  pairs  of  brothers  in  the  apostolic  body. 

sitting... receipt  of  custom]  In  Syria  the  people  sit  at  all  kinds  of  work. 
"The  carpenter  saws,  planes,  and  hews  with  his  adze,  sitting  on  the  ground 
or  plank  he  is  planing.  The  washerwoman  sits  by  her  tub.... Shopkeepers 
always  sit ;  and  Levi  sitting  is  the  exact  way  to  state  the  case." — Thomson. 
Situated,  as  Capernaum  was,  at  the  nucleus  of  roads  which  diverged  to  Tyre, 
Damascus,  Jerusalem,  and  Sepphoris,  it  was  a  busy  centre  of  merchandise, 
and  a  natural  place  for  the  collection  of  tribute  and  taxes.  The  collector 
may  have  been  in  a  toll-booth,  as  Wiclif  renders  the  word. 

Follow  me]  Though  he  belonged  to  a  class  above  all  others  hated  and 
despised  by  the  Jews,  yet  the  Lord  did  not  hesitate  to  invite  him  to  become 
one  of  the  Twelve.  And  Levi  did  not  hesitate  to  obey  the  call,  though  it 
was  a  great  change  in  his  life-work,  as  in  his  opinions.  "No  liberal  man 
would  impute  a  charge  of  uijsteadiness  to  another  for  having  changed  his 

opinions. " — Cicero^ 

"  16.    sat  at  meat]    Or 

"reclined"  according  to 
the  Roman  custom.  Luke 
says  that  Matthew  made 
"  a  great  feast  "  in  honor 
of  his  new  Master,  not  in 
the  "Lord's  house,"  as 
Meyer  interprets  it,  but  in 
Levi's  house.  To  it,  per- 
haps by  way  of  farewell, 
he  invited  many  of  his  old 
associates.  This  shows 
that  he  had  made  large 
sacrifices  in  order  to  fol- 
low Christ ;  see  Neander's 

KOMAN  TRICLINIUM,  H^USTEATING  JEWISH  METHOD  OF  EATING.    LlfC    Of     ChVlSt. 

publicans  and  sinners]  The  publicans  or  tax  gatherers  under  the  Roman 
government  were  of  two  classes  :  (1)  Persons  who  farmed  the  Roman  taxes, 
and  in  later  times  were  usually  Roman  knights  and  men  of  wealth  and  posi- 
tion, of  whom  Cicero  thus  wrote:  "  Publicani  homines  et  honestissimi  et 
ornatissimi."  (2)  Subordinate  collectors,  each  of  whom  was  required  to  pay 
a  certain  sum  to  his  superior,  with  the  privilege  of  raising  as  much  more  as 
he  could  for  his  own  profit.     These  inferior  collectors  were  natives  of  the 


Makk  II,  16-18.]  ON   THE   GOSPEL   OF   MARK.  43 


Authorized  Version. 

16  And  when  the  scribes  and  Pharisees  saw  him 
eat  with  publicans  and  sinners,  they  said  unto 
his  disciples.  How  is  it  tliat  he  eateth  and 
drinketh  with  pu))lican8  and  sinners  ? 

17  When  Je.su.s  heard  it,  he  saitli  unto  them, 
They  that  are  whole  have  no  need  of  the  ph3^si- 
cian,  but  they  that  are  sick :  I  came  not  to  call 
the  righteous,  but  sinners  to  repentance. 

18  And  the  disciples  of  .John  and  of  the  Phari- 
sees used  to  fast :  and  they  come  and  say  unto 
him.  Why  do  the  disciples  of  John  and  of  the 
l(harisees  fast,  but  thy  disciples  fast  not  ? 


Revised  Version. 

16  And  the  scribes  ^of  the  Pharisees,  when  they 
saw  that  he  was  eating  with  the  sinnera  and 
publicans,  said  unto  his  disciples,  ^He  eateth 
^  and  drinketh  with  publicans  and  sinners. 

17  And  when  Jesus  heard  it,  he  saith  unto  them. 
They  that  are  *  whole  have  no  need  of  a 
physician,  but  they  that  are  sick :  I  came  not 
to  call  the  righteous,  but  sinneis. 

18  And  John's  discijiles  and  the  Pharisees  were 
fasting:  and  they  come  and  say  unto  him. 
Why  do  John's  disciples  and  the  disciplea  of 
the  Pharisees  fast,  but  thy  disciples  fast  not? 


^  Some  ancient  authorities  read  and  the  Pharisees.  *  Or,  how  is  it  that  he  eateth....sinners  f  ^  Some 
ancient  authorities  omit  and  drinketh.     *  Gr.  strong. 

province  where  the  taxes  were  collected,  and  were  properly  called  portitores  or 
exadores.  So  notorious  were  they  for  rapacity  and  dishonesty  that  Suetonius 
{Vit.  Vesp.  I.)  tells  us  how  several  cities  erected  statues-  to  Sabinius,  "the 
honest  publican ;"  and  Theocritus,  in  answer  to  the  question,  which  were 
the  worst  kind  of  wild  beasts,  said,  "  On  the  mountains,  beafs  and  lions; 
in  cities,  publicans  and  pettifoggers."  The  Jews  included  them  in  the  same 
category  with  harlots  and  sinners  ;  see  Matt,  xviii,  17  ;  xxi,  31,  32.  "They 
were  nothing  less  than  renegades  and  traitors,  who,  for  filthy  lucre's  sake,  had 
sided  with  the  enemy,  and  now  collected  for  a  profane  heathen  treasury  that 
tribute  which  was  the  evident  sign  of  the  subjection  of  God's  people  to  a 
Gentile  yoke.  This  scorn  and  hate  found  utterance  i^j,  a  thousand  ways  ;  no 
alms  might  be  received  from  their  money  chest ;  it  was  not  even  lawful  to 
•change  money  there  ;  their  testimony  was  not  received  in  courts  of  justice  ; 
they  were  as  the  heathen  (to  keep  which  in  mind  adds  an  emphasis  to  Luke 
xix,  9),  and  in  some  sort  worse  than  the  heathen." — Trench.  "Matthew 
alone  styles  himself,  in  the  list  of  the  Apostles,  as  '  the  publican.'  " 

16.  said  unto  his  disciples]  Overawed  by  the  miracles  he  had  wrought 
and  the  overthrow  they  had  lately  experienced  at  the  healing  of  the  paralytic, 
and  not  as  yet  venturing  on  any  open  rupture,  with  him,  they  vent  their  dis- 
pleasure on  his  disciples.  It  is  not  likely  that  the  Pharisees  were  present  at 
the  feast,  or  they  would  have  involved  themselves  in  the  same  blame.  Prob* 
ably  they  looked  in  while  it  was  in  progress,  and  afterwards  came  forward  to 
the  disciples  coming  out. — Maclear. 

17.  not  to  call  the  righteous,']  That  is,  the  self-righteous,  as  the  Pharisees 
were,  or  the  sinless,  or  those  complying  fully  with  the  law,  as  the  Pharisees 
claimed  they  did.  "I  came  not  to  call  men,  as  unfallen,  sinless  beings, 
to  repentance.... The  distinction  he  draws  is  not  between  two  classes  of  men, 
but  between  two  characters  or  conditions  of  the  whole  race." — Alexander. 

18.  the  disciples  of  John]  The  contrast  between  their  Master  in  prison 
and  Jesus  at  the  feast  could  not  fail  to  be  felt. 

used  to  fast]  Moses  enjoined  only  one  fast,  that  of  the  great  day  of  atone- 
ment (Lev.  xvi,  29).  Others  were  added  later,  as,  those  in  the  fourth,  fifth, 
tentk  and  twelfth  months  (Jer.  lii,  6,  7,  12,  13  ;  xli,  1,  2  ;  lii,  4  ;  Esth.  ix, 
31.  See  also,  Zech.  vii,  5  ;  viii,  19).  The  number  of  annual  fasts  have  been 
increased  in  the  present  Jewish  calendar  to  twenty-eight.  The  Jews  were  wont 
to  fast  on  Thursday,  because  on  that  day  Moses  was  said  to  have  re-ascended 
Mount  .Sinai;  on  Monday,  because  on  that  day  he  returned.  The  Pharisee 
said  (Luke  xviii,  12),  "I  fast  twice  in  the  week."  Perhaps  this  feast  took 
place  on  one  of  their  weekly  fasts.  Fasting  is  of  very  early  origin.  "  Absti- 
nence which  seemed  imposed  by  Providence,  if  not  in  expiation  for  guilt,  yet 
as  an  accompaniment  of  sorrow,  easily  became  to  be  regarded  as  a  religious 
duty." — Kitto.  It  was  likewise, -as  we  have  seen,  commanded  by  Jehovah 
in  certain  cases. 


44 


A   PICTORIAL  COMMENTARY 


[Mark  II,  19-22. 


Authorized  Version. 

19  And  Jesus  said  unto  them,  Can  the  chil- 
dren of  the  bridechamber  fast,  while  the  bri<le- 
groom  is  with  thf-m?  as  long  as  they  have  the 
bridegroom  w  th  them,  they  cannot  fast. 

20  But  the  days  will  come,  when  the  bride- 
groom sh.ill  be  taken  away  from  them,  and  then 
shall  they  f  tst  in  those  days. 

21  JN(»  man  also  seweth  a  piece  of  new  cloth  on 
an  old  garmeut:  else  the  new  piece  thatfilled  it 
up  taketh  away  from  the  old,  and  the  rent  is 
made  worse. 

22  And  no  man  putteth  new  wine  into  old 
bottles:  else  the  new  wine  doth  burst  the  bot- 
tles, and  the  wine  is  spilled,  and  the  bottles  will 
be  marred :  but  new  wine  must  be  put  into  new 
bottles. 


Kevised  Version. 

19  And  Jesus  said  unto  them,  Can  the  sons  of 
the  bridechambor  fast,  while  the  bridegroom 
is  with  them  ?  as  long  as  they  have  the  bride- 

20  groom  with  them,  they  caimot  fast.  But  the 
days  will  come,  whenthe  bridegroom  shall  be 
taken  away  from  them,  and  then  will  they 

21  f  ist  in  that  day.  No  man  seweth  a  piece  of 
undressed  cloth  on  an  old  garment :  else  that 
which  should  fill  it  up  taketh  from  it,  the 
new  from  the  old,  and  a  worse  rent  is  made. 

22  And  no  man  putteth  new  wine  into  old 
^wine-skins:  else  the  wine  will  burst  the 
skins,  aud  the  wine  perisheth,  and  the  skins: 
but  they  put  new  wine  into  fresh  wine-skins. 


^  That  is,  skins  tised  asiottlea. 

19.  children  of  the  hridechamher]  i.  e.,  the  friends  and  companions  of 
the  bridegroom,  who  accompanied  him  to  the  house  of  the  bride  for  the 
marriage.     Comp.  Judges  xiv,  11.     The  marriage  feast  lasted  seven  days. 

the  bridegroom]  He  reminds  the  disciples  of  John  of  the  image  under 
which  their  Master  had  spoken  of  him  as  the  bridegroom  (John  iii,  29). 

20.  the  days  will  come]  at  his  death  ;  a  dim  hint  of  the  same  kind  he  had 
already  given,  when  he  said  to  the  Jewish  rulers,  "  Destroy  this  temple,  and 
in  three  days  I  will  raise  it  up  "  (John  ii,  19),  and  in  his  conversation  with 
Nicodemus  (John  iii,  14).     The  passage  should  read,  "  But  days  will  come.^^ 

taken  away]  The  same  word  is  used  in  three  of  the  gospels,  and  implies  a 
violent  termination  of  his  life.  The  word  occurs  nowhere  else  in  the  New 
Testament. 

22.  new]  "  In  religion,  no  less  than  in  secular  affairs,  new  emergencies 
require  new  means  to  meet  them." — Alexander.  Men  do  not  pour  new,  or 
unfermented,  wine  into  old  and  worn  wine-skins.  "My  disciples,"  our 
Lord  seems  to  say,  "  are  not  yet  strong.  They  have  not  yet  been  baptized 
into  the  Spirit.  They  need  tenderness  and  consideration.  They  could  no 
more  endure  severe  new  doctrine,  than  an  old  robe  could  the  insertion  of  a 
piece  of  new  cloth,  which  had  never  passed  through  the  hands  of  the  fuller." 
Besides,  "  New  teaching  like  his  must  be  put  into  new  bottles ;  the  forms 

and  rites  that  had  served  until  now  were  of  no  more  use New  forms  were 

needed  for  the  new  religious  life  he  came  to  introduce." — Geikie. 

bottles]  "The  manufacture  of  these  skin  bottles  is  very  simple.  The 
animal  is  skinned  from  the  neck  by  simply  cutting  off  the  head  and  legs,  and 

them  drawing  the  skin  back  without  making  any 
Islit  in  the  belly.  The  skins  in  this  state,  with 
the  hair  on,  are  then  steeped  in  tannin,  and  filled 

with  a  decoction  of  bark  for  a  few  weeks They 

are  then  sewn  up  at  the  neck,  the  sutures  being 
carefully  pitched.  They  are  then  exposed  to  the 
sun,  on  the  ground,  for  a  few  days,  covered  with 
a  strong  decoction  of  tannin  and  water,  pumped 
on  them  from  time  to  time,  to  keep  them  on  the 
sKiN-BOTTLEs  (Ayrc).  stretch   till   sulhciently   saturated.     Dry   bottles' 

crack.  The  hair  on  the  skins  preserves  them  from  friction  in  traveling.  An 
old  skin  is  not  able  to  bear  the  distention  of  new  wine  in  the  process  offer- 
mentation,  and  would  burst  with  it." — Tristram. 

Practi(;.\l  Suggestions. — Christ  can  and  will  call  men  from  the  world 
into  his  service.     Christ's  chief  work  is  to  call  sinners.     His  calls  should  be 


Mask  II,  23-25.] 


ON   THE    GOSPEL   OF   MARK. 


45 


Revised  Version. 

23  And  it  came  to  pass,  that  he  was  going  on 
the  sabbath  day  through  the  cornfields;  ami 
his  disciples  ^began,  as  they  went,  to  pluck 

2-t  the  ears  of  corn.  And  the  Pharisees  said 
unto  him.  Behold,  why  do  they  on  the  sab- 

25  bath  day  that  which  is  not  lawful  ?  And  he 
said  unto  thorn,  Did  ye  never  read  what 
David  did,  when  he  had  need,  and  was  an 
hungred,  he,  and  they  that  were  with  him  1 


Authorized  Version. 

23  And  it  came  to  pass,  that  he  went  through 
the  corn  fields  on  the  sabbath  day  ;  and  bis  dis- 
ciples began,  as  they  went,  to  pluck  the  ears  of 
corn. 

24  And  the  Pharisees  said  unto  him,  Behold, 
why  do  they  on  the  sabbath  day  that  which  is 
not  lawful  ? 

25  And  he  said  unto  them,  Have  j'e  never  read 
what  David  did,  wh-n  he  had  need,  and  was  an 
hungred,  he,  and  they  that  were  with  him  ? 

^  Gr.  began  to  make  their  wafj  plucking. 

obeyed  at  once.  He  is  to  be  preferred  to  all  others.  Opposition  may  be 
helpful.  "Kites  rise  against,  not  with  the  wind." — Neal.  "  Grace  draws 
Matthew  from  love  of  gold,  and  makes  of  him  an  apostle  ;  the  love  of  o-old 
drew  Judas  away  from  Christ  and  his  apostleship."  In  our  social  life  we 
should  have  spiritual  things  in  view.  "Fasting  is  good;  but  to  make  a 
merit  of  it,  or  even  to  burden  the  conscience  with  it,  is  opposed  to  Christian 
freedom. " — Cramer. 

23-28,    The  Disciples  Pluck  the  Ears  of  Corn,  A.D.,  28. 

23.  on  the  sabbath  dai/]  A  fourth  charge  against  Jesus  was  that  he 
broke  the  sabbath.  Luke  tells  us  that  this  was  on  the  ''  second  sabbath  after 
the  first  ^^  i.  e.,  either  (1)  the  first  Sabbath  after  the  second  day  of  unleavened 
bread ;  or  (2)  the  first  Sabbath  in  the  second  year  of  a  Sabbatical  cycle  ;  or 
(3)  the  first  Sabbath  of  the  second  month  (Luke  vi,  1).  See  Wieseler's 
Chronol.  Synop. ,  p.  353  et  seq.  ' '  Probably  about  a  month  intervened  between 
this  and  the  last  event." — Clarke. 

to  pluck  the  ears  of  corn]  Not  to  "  make  a  way,"  as  some  interpret  it, 
for  that  was  not  necessary.  Matthew  says  that  they  were  "an  hungred  "(Matt. 
xii,  1).  The  act  described  marks  the  season  of  the  year.  The  wheat  was  ripe, 
for  they  would  not  have  rubbed  barley  in  their  hands  (Luke  vi,  1).  We  may 
conclude,  therefore,  the  time  was  a  week  or  two  after  the  Passover,  when 
the  first  ripe  sheaf  was  offered  as  the  first  fruits  of  the  harvest.  Thomson 
says :  ''I  have  often  seen  my  muleteers,  as  we  passed  along  the  wheat  fields, 
pluck  off  ears,  rub  them  in  their  hands,  and  eat  the  grains  unroasted,  just  as 
the  apostles  are  said  to  have  done." 

24.  that  which  is  not  lawfid']  They  did  not  accuse  them  of  theft,  for  the 
Law  allowed  what  they  were  doing  (Deut.  xxiii,  25),  but  of  profaning  the 
Sabbath.  The  Law,  of  course,  forbade  reaping  and  threshing  on  that  day, 
but  the  Rabbis  had  decided  that  even  to  pluck  corn  was  to  be  construed  as 
reaping,  and  to  rub  it  as  threshing.  They  even  forbade  walking  on  grass  as 
a  species  of  threshing,  and  would  not  allow  so  much  as  a  fruit  to  be  plucked 
from  a  tree  on  that  day.     See  Lightfoot,  Hor.  Heb.,  in  Matt,  xii,  2. 

25.  pe  never  read]  With  a  gentle 
irony  he  adopts  one  of  the  favorite 
formulas  of  their  own  Rabbis,  and  in- 
quires if  they  had  never  read  what 
David,  their  favorite  hero,  had  done 
when  flying  from  Saul.  He  came  to 
the  high  priest  at  Nob,  and  entered 
the  Tabernacle,  and  ate  of  the  hal- 
lowed bread  (1  Sam.  xxi,  1-9),  of 
the  "twelve  cakes  of  fine  flour," 
which  no  stranger  might  eat.  If 
David  is  justified  in  relaxing  some  of 
the  strictness  of  God's  laws,  in  case 
of  necessity,  much  more  may  Christ, 


TABLE   OF  SHEW  BREAD. 


the  head  of  the  Church,  do  so  in  regard  to  the  sabbath. 


46 


A   PICTORIAL   COMMENTARY 


[MaekII,2&-III,1. 


Authorized  Version, 

26  How  he  went  into  the  house  of  God  in  the 
days  of  Abiathar  the  high  priest,  and  did  eat  the 
ehewbread,  which  is  not  lawful  to  eat  but  for 
the  priests,  and  gave  also  to  them  which  were 
with  him? 

27  And  he  said  unto  them,  The  sabbath  was 
made  tor  man,  and  not  man  for  the  sabbath: 

28  Therefore  the  Son  of  man  is  Lord  also  of 
the  sabbath. 

CHAP.  III. — And  he  entered  again  into  the 
synagogue;   and  there  was  a  man  there 
which  had  a  withered  hand. 


Revised  Version. 

26  How  he  entered  into  the  house  of  God  ^  when 
Abiathar  was  high  priest,  and  did  eat  the 
shewbread,  which  it  is  not  lawful  to  eat  save 
for  the  priests,  and  gave  also  to  them  that 

27  were  with  him?  And  he  said  unto  them, 
The  sabbath  was  made  for  man,  and  not  man 

28  for  the  sabbath :  so  that  the  Son  of  man  is 
lord  even  of  the  sabbath. 

3      And  he  entered  again  into  the  synagogue  ; 

and  there  was  a  man  there  which  had  his  hand 

2  withered.    And  they  watched  him,  whether 


*Some  ancient  authorities  read  in  the  days  of  Abiathar  the  high  priest. 

26.  AbiatJiarl  In  2  Sam.  viii,  17,  and  the  parallel  passage,  1  Chron. 
xviii,  16,  we  find  Ahimelech  or  J.6meZec/i  substituted  for  Abiathar  ;  while  in 
2  Sam.  XX,  25,  and  in  every  other  passage  of  the  0.  T. ,  Abiathar  is  named 
as  priest  with  Zadok  in  David's  reign,  and  that  he  was  the  son  of  Ahimelech. 
Several  explanations  of  this  difficulty  have  been  suggested :  1.  A  clerical 
error  in  the  text ;  2.  That  father  and  son  had  both  names  ;  3.  That  the  son 
acted  as  High  Priest  at  the  same  time  with  his  father.  The  Persian  version 
reads  Ahimelech,  instead  of  Abiathar. 

27.  the  sabbatK]  "  According  to  Rabbinical  authorities,  it  was  forbidden 
to  travel  more  than  2000  cubits  on  the  sabbath,  to  kill  the  most  offensive 
kinds  of  vermin,  to  write  two  letters  of  the  alphabet,  to  use  a  wooden  leg  or 
a  crutch,  to  carry  a  purse,  or,  for  a  woman,  to  carry  a  seal  ring  or  a  smelling 
bottle,  to  wear  a  high  head  dress  or  a  false  tooth.  Amongst  other  restraints 
laid  upon  animals  the  fat-tailed  sheep  was  not  allowed  to  use  the  little  truck 
on  which  the  tail  was  borne,  to  save  the  animal  from  suffering.  These  are 
a  portion  of  39  prohibitions  of  the  same  kind." — Bible  Com.  Jesus  opposed 
such  traditionalism  and  fanaticism  when  he  said,  "  The  sabbath  was  made  for 
7nan,  and  not  man  for  the  sabbath''^ — a  great  principle,  says  Schaff",  "which 
must  regulate  the  whole  sabbath  question,  and  settles  both  the  permanent 
necessity  of  the  sabbath  for  the  temporal  and  eternal  welfare  of  man,  and 
the  true  Christian  freedom  in  its  observance." 

28.  the  Son  of  man  is  Lord]  "  As  being  himself  the  divine  ReM  and  the 
divine  Celebration ;  he  is  both  the  principle  and  the  object  of  the  sabbath. 
He  rests  in  God  and  God  in  him  ;  hence  he  is  the  mediator  of  proper  sab- 
bath observance,  and  the  interpreter  of  the  sabbath  law." — Lange.  Jesus 
is  Lord  of  the  sabbath,  "  to  own  it,  to  interpret  it,  to  preside  over  it  and  to 
ennoble  it,  by  merging  it  in  '  the  Lord's  day.'  " 

Practical  Suggestions. — "When  Jesus  thus,  with  his  disciples,  suffered 
them  to  be  poor,  we  may  learn  that  poverty  is  not  disgraceful." — Barnes. 
The  law  of  the  sabbath  is  always  to  be  construed  in  this  light,  as  providing 
for  man's  highest  welfare." — Jacobus.  "The  sabbath  is  an  institution  meant 
for  human  benefit,"  but  Jesus  "  says  not  a  word  to  justify  the  notion  that 
Christians  need  not  remember  the  day  to  keep  it  holy."  "National  pros- 
perity and  personal  growth  in  grace  are  intimately  bound  up  in  the  main- 
tenance of  the  holy  Sabbath." — Ryle.  We  are  "to  observe  the  sabbath 
in  such  a  way  that  our  temporal  and  spiritual  welfare  is  thereby  furthered." 
—Schaff- 

Ch.  III.     1-12.     The  Withered  Hand,  and  Withdrawal  of  Jesus. 

1.  And  he  entered]  Mark  is  peculiarly  vivid  and  pictorial.  The  incident 
occurred  at  Capernaum,  and  probably  on  the  next  sabbath  after  plucking  the 
ears  of  grain.     See  Luke  vi,  6. 

hand  withered]    Luke  says  his  "right  hand."    Withered  or  "dried  up,"  as 


Mabk  III,  2-6.]  ON   THE   GOSPEL   OF   MARK.  47 


Authorized  Version. 

2  And  they  watched  him,  whether  he  would 
heal  him  on  the  sabbath  day  ;  that  they  might 
accuse  him. 

3  And  he  saith  unto  the  man  which  had  the 
withered  hand,  Stand  forth. 

4  And  he  saith  unto  them.  Is  it  lawful  to  do 
good  on  the  sabbath  days,  or  to  do  evil?  to  save 
life,  or  io  kill '    But  they  held  their  peace. 

5  And  when  he  had  looked  round  about  on 


Revised  Version. 
he  would  heal  him  on  the  sabbath  day ;  that 
they  might  accuse  him.  And  he  saith  unto 
the  man  that  had  his  hand  withered,  ^  Stand 
forth.  And  he  saith  unto  them.  Is  it  lawful 
on  the  sabbath  day  to  do  good,  or  to  do  harm  ? 
to  save  a  life,  or  to  kill?  But  they  held  their 
peace.  And  when  he  had  looked  round  about 
on  them  with  anger,  being  grieved  at  the 
hardening  of  their  heart,  he  saith  unto  the 


them  with  anger,  being  grieved  for  the  hardness  |       man,  Stretch  forth  thy  hand.  And  he  stretched 


it  forth :  and  his  hand  was  restored.     And  the 
Pharisees  went  out,  and  straightway  with  the 


of  their  hearta,  he  saith  unto  the  man.  Stretch 
forth  thine  hand.     And  he  stretched  it  out :  and 
his  hand  was  restored  whole  as  the  other. 
6  And  the  Pharisees  went  forth,  and  straight- 

*  Gr.  Arise  into  the  midst. 

the  original  implies,  and  the  effect  of  disease  or  a  wound.     Such  cases  were 
incurable.     Comp.  1  Kings  xiii,  4,  for  the  case  of  Jeroboam. 

2,  thej/  loatched  Jiim]  The  original  word  for  "watched  "  signifies  strata- 
gem and  hostility;  comp.  Luke  xx,  20,  "And  they  watched  him  and  sent 
forth  spies  ;"  Acts  ix,  24,  "  And  they  watched  the  gates  day  and  night  to 
kill  him."     They  intended  to  accuse  Jesus  before  the  Jewish  rulers. 

4.  he  saith]  It  would  seem  that  the  Pharisees  first  asked  him,  "Is  it 
lawful  to  heal  on  the  sabbath  days?  "  (Matt,  xii,  10).  This  question  he 
answered,  as  was  his  wont  (Matt,  xxi,  24),  by  a  counter-question  :  I  also  will 
ask  you  one  thing.  Is  it  lawful  to  do  good  on  the  Sabbath  days,  or  to  do 
evil?  to  save  life,  or  to  destroy  it?  "  One  of  their  own  most  approved 
maxims  was,  that  he  who  neglected  to  preser'^e  life,  when  it  was  in  his 
power,  was  a  murderer." — A.  Clarke. 

But  they  held  their  peace]  Mark  alone  mentions  this  striking  circumstance, 
as  also  what  we  read  in  the  next  verse. 

5.  with  anger]  He  "  looked  round  "  upon  them,  surveyed  each  face  with 
grief  and  anger.  "  By  this  word  anger  and  grieved,  it  is  signified  that  Christ 
was  offended  at  their  wickedness  ;  yet,  so  that  he  also  pitied  their  misery." 
— Beza.  We  owe  to  Mark  this  passing  shadow  over  the  countenance  of  our 
Lord,  wj^h  whom  grief  for  the  sinner  ever  accompanied  anger  against  the 
sin. 

hardness]  The  word  thus  rendered  denotes  (1)  the  process  hy  which  the 
extremities  of  fractured  hones  are  reunited  by  a  callus ;  then  (2)  callousness, 
hardness.  Paul  uses  the  word  in  Rom.  xi,  25,  which  there  reads  "  blind- 
ness." 

restored  whole  as  the  other]  "Without  the  employment  of  any  external 
means.  This  miracle  forms  one  of  seven  wrought  on  the  Sabbath  day.  The 
other  six  were,  (1)  The  demoniac  at  Capernaum  (Mark  i,  21) ;  (2)  Simon's 
wife's  mother  (Mark  1,  29)  ;  (3)  the  impotent  man  at  the  pool  of  Bethesda 
(John  V,  9)  ;  (4)  the  woman  with  a  spirit  of  infirmity  (Luke  xiii,  14)  ;  (5) 
the  man  who  had  the  dropsy  (Luke  xiv,  1) ;  (6)  the  man  born  blind  (John 
ix,  14). — Camh.  Bible.  "  Jesus  chose  to  do  many  of  his  miracles  on  the 
Sabbath,  that  he  might  do  the  work  of  abrogation  and  institution  both  at 
once. — Jeremy  Taylor. 

6.  And  the  Pharisees  went  forth]  The  Scribes  and  Pharisees  were  '•^filled 
with  madness,'^''  and  held  a  consultation,  i.  e.,  a  formal  assembly.  The 
Saviour  had  not  merely  broken  their  traditions,  but  had  put  them  to  silence 
before  all  the  people.  In  their  blind  hate  they  joined  the  Herodians,  the 
court  party,  and  their  political  opponents,  in  taking  counsel  how  they  might 
put  him  to  death. 


48 


A   PICTORIAL   COMMENTARY 


[Mark  III,  7,  8. 


Authorized  Version. 


Revised  Version. 


Herodians  took  counsel  against  him,  how  they 
might  destroy  him. 

7  And  Jesus  witli  his  disciples  withdrew  to 
the  sea :  and  a  great  multitude  frum  Galilee 
followed:  and  from  Judaja,  and  from  Jerusa- 

8  lem,  and  from  Idumaia,  and  heyond  Jordan, 


way  took  counsel  with  the  Herodians  against 
him,  how  they  might  destroy  him. 

7  But  Jesus  withdrew  himself  with  his  disci- 
ples to  the  sea:  and  a  great  multitude  from 
Galilee  followed  him,  and  from  Juda>a, 

8  And  from  Jerusalem,  and  from  Idunifea,  and 
from  beyond  Jordan ;  and  they  about  Tyre  and 

the  Herodians^  As  the  partisans  of  Martius  were  called  "  Mariani,"  of 
Pompeius  "  Pompeiani,"  of  Otho^'  Othoniani,"  so  the  partisans  of  Herod 
and  who  *'  were  such  Jews  as  favored  Herod  Antipas,  and  thus,  outwardly  at 
least,  were  friends  of  Rome,  whose  vassal  Andpas  was,"  were  called 
'•  Herodiani."  The  sect  was  ratber  a  political  than  a  religious  body;  its 
object  being  to  gain  for  Antipas,  as  a  son  of  Herod,  the  kingdom  of  Judea 
and  Samaria,  which  had  been  made  a  Roman  procuratorship.  Accordingly 
there  was  enmity  between  him  and  his  family  on  the  one  hand, against  the  procu- 
rators on  the  other,  Luke  xxiii,  12.  As  ttie  annexation  to  Rome  had  dis- 
appointed the  hopes  of  many,  they  looked  with  fear  on  the  Herodian  family, 
who  were  Idumgeans,  who  again  regarded  Jesus  as  their  enemy,  because  his 
mission  was  to  set  up,  as  they  thought,  a  temporal  kingdom.  This  alliance 
between  the  Pharisees  and  the  Herodians  against  Jesus  was  the  first  step  to 
the  union  between  them  in  their  anti-Roman  schemes,  though  the  latter  held 
Sadducean  opinions,  and  believed  that  the  hopes  of  the  Jewish  nation  rested 
on  the  Herods,  against  Roman  ambition,  and  almost  looked  to  them  for  a 
fulfillment  of  the  prophecies  respecting  the  advent  of  the  Messiah.  ' '  Between 
lie  and  lie  there  are  always  points  of  contact,  so  that  they  can  act  together 
for  a  while  ;  it  is  only  between  a  lie  and  the  truth  that  there  is  absolute 
opposition,  and  no  compromise  possible." 

7.  a  great  multitude^  These  multitudes  were  from 
and  Galilee;  (2)  Judaga  and  Jerusalem  in  the  centre; 
Jordan ' '  on  the  East,  (4)  Idumasa  in  the  extreme  South, 
and  Sidon,  meaning  fishery  (see  illustrations,  pp.  49,  54 
"  mother  "  cities  of  Phoenicia,  on  the  Mediterranean  S6a 


(1)  Tyre  and  Sidon 

(3)  Pertea  "  beyond 

Tyre,  meaning  rock, 

) :  such  were  the  two 

They  were  proba- 


bly the  oldest  cities  in  that  region,  and  are  stUl  represented  by  the  modern 
towns  of  ^Swr  and  Saida.     Sidon  or  Saida  is  about  20  miles  north  of  Tyre. 
8.     Idumcea]  A  Greek  name  for  Edom,  which  lay  southeast  of  Palestine, 


THE  APPK0.\CH  TO  EDOM  FROM  THB  EAST  (After  a  Thotograph  b'- Frith). 


50 


A   PICTORIAL   COMMENTARY 


[Mark  III,  9-13. 


Revised  Version. 

and  about  Tyre  and  Sidon,  a  great  multitude, 

hearing  ^what  great  things  he  did,  came  unto 

9  him.     And  he  spake  to  his  disciples,  that  a 

little  boat  should  wait  on  him  because  of  the 

10  crowd,  lest  they  should  throng  him :  for  he 
had  healed  many;  insomuch  that  as  many 
as  had  ^plagues  =*pressed  upon  him  that  they 

11  might  touch  him.  And  the  unclean  spirits, 
whensoever  they  beheld  him,  fell  down  be- 
fore him,  and  cried,  saying.  Thou  art  the  Son 

12  of  God.  And  he  charged  them  much  that 
they  should  not  make  him  known. 

13  And  he  goeth  up  into  the  mountain,  and 
calloth  uuto  him  whom  he  himself  would: 


Authorized  Version. 

Sidon,  a  great  multitude,  when  they  had  heard 
what  great  things  he  did,  came  uuto  him. 

9  And  he  spake  to  liis  disciples,  that  a  small 
ship  should  wait  on  him  because  of  the  multi- 
tude, lest  they  should  throng  him, 

lu  For  he  had  healed  many;  insomuch  that 
they  pressed  upon  him  for  to  touch  him,  as 
many  as  had  plagues. 

11  And  unclean  spirits,  when  they  saw  him, 
fi^U  down  before  him,  and  cried  ,saying.  Thou 
art  the  Son  of  God. 

12  And  he  straitly  charged  them  that  they 
should  not  make  him  known. 

13  And  he  goeth  up  into  a  mountain,  and 
calleth  unto  him  whom  he  would :  and  they  came 
unto  him. 

^  Or,  all  the  things  that  he  did    ^  Gr.  scourges,     ^  Gr.  fell. 

on  the  eastern  side  of  the  Valley  of  Akabah.  The  country  was  about  125 
miles  long  by  thirty  miles  wide.  It  was  inhabited  by  the  children  of  Edom, 
who  were  subdued  by  David,  2  Sam.  viii,  14 ;  and  again  conquered  by  John 
Hyrcanus,  a  Maccabean  ruler,  b.  c.  125.  It  was  the  birth  place  of  Antipas, 
father  of  Herod  the  Great.  Idumaea  is  not  elsewhere  named  in  the  N.  T. 
"  This  is  the  fullest  statement  to  be  found  in  any  of  the  Grospels  as  to  the 
extent  of  our  Lord's  personal  influence,  and  the  composition  of  the  multi- 
tudes who  followed  him." — Alexander. 

9»  multitude']  or  "crowd."  The  Greek  word  is  not  the  same  as  that 
in  v.  7,  but  implies  a  confused  and  tumultuous  company. 

10.  pressed]  or  "  fell  upon  him,"  as  a  crowd  would. 

plagues']  The  word  thus  rendered  denotes  {!)  a  whip  or  scourge,  and  is  used 
in  this  sense  in  Acts  xxii,  24  ;  Heb.  xi,  36 ;  (2)  a  plague  or  disease  of  the 
body.     Comp.  Mark  v,  29,  34 ;  Luke  vii,  21. 

11.  Thou  art  the  Son  of  God]  In  the  synagogue  of  Capernaum  they  had 
called  him  the  "  Holy  One  of  God  "  (Mark  i,  24),  they  now  acknowledge 
him  as  the  "  Son  of  God  "  (comp.  Luke  iv,  41).  The  forceof  the  imperfect 
tense  in  the  original  here  is  very  striking,  "whenever  the  demons  saw  him, 
they  kept  falling  down  before  him  and  saying. ' ' 

Practical  Suggestions. — "  The  ability  to  do  good  imposes  the  obligation 
to  do  it." — C.  Mather.  "  What  an  obligation  rests  on  the  rich  to  do  good !" 
— Barnes.  Christ's  people  "are  marked  men."  Their  dress,  expenditures, 
use  of  time,  conduct,  spirit,  are  rigidly  scanned,  and  the  world  watches  to 
see  them  fall  into  error.  It  is  lawful  to  do  good  works  of  necessity  and 
mercy  on  the  sabbath.  Christians  are  not  to  stop  doing  good  because  of  op- 
position. One  field  of  usefulness  may  be  left  for  another,  to  avoid  unneces- 
sary conflict.     ' '  We  fear  man  so  much  because  we  fear  God  so  little. ' ' 

13-19.     Calling  Twelve  Apostles,  A.  D.  28. 

13.     calleth]  "  We  have... in  the  process  of  preparing  men  to  organize  the 

church  :  (1)  The  personal  call  of  at  least  seven  persons  into  Christ's  society, 
as  friends  and  pupils ;  (2)  a  second  call  to  constant  personal  attendance  ; 
(3)  The  more  formal  designation  of  twelve  persons  to  the  apostolic  office." 
— Alexander.  They  would  have  "  for  their  high  commission,  the  organization 
of  the  new  kingdom  of  God,  first  in  Israel,  then  throughout  the  world." — 
Geikie.  "The  general  opinion  is,  that  they  (Apostles)  were  men  taken  from 
the  humblest  classes,  and  were,  with  the  exception  of  Paul,  wholly  illiterate. 
What  powers  they  exhibited  in  preaching,  in  argument,  and  in  writing, 
are    commonly  supposed  to   have   been   the   result  of    supernatural  gifts 


Mark  III,  14-17.]  ON   THE   GOSPEL   OF   MARK.  51 


Authorized  Version. 

14  And  he  ordained  twelve,  that  they  should 
be  with  him,  and  that  he  might  send  them  forth 
to  preach. 

15  And  to  have  power  to  heal  sicknesses,  and 
to  cast  out  devils : 

16  And  Simon  he  surnamed  Peter ; 

17  And  James,  the  son  of  Zebedee,  and  John 


Kevised  Version. 

14  and  they  went  unto  him.  And  he  appointed 
twelve,!  tijat  ^j^gy  might  be  with  him,  and 
that  he  might  send  them  forth  to  preach, 

15  and  to  have  authority  to  cast  out  ^  devils : 

16  3and  Simon  he  surnamed  Peter ;  and  James 

17  the  son  of  Zebedee,  and  John  the  brother  of 


^Some  ancient  authorities  add  lohom  also  he  named  apostles.  See  Luke  vi,  13.  'Gr.  demons. 
^  Some  ancient  authorities  insert  and  he  appointed  twelve. 

and  graces... An  investigation  would  show  that  they  were  not  taken  from  the 
humblest  classes,  and  that  in  intellectual  training  they  far  excelled  those 
haughty  Scribes  and  Pharisees  who  sneered  at  them." — Kitto. 

The  scene  of  his  retirement  was,  in  all  probability,  the  singular  elevation 
now  known  as  the  Kurn  Hattin,  or  "Horns  of  Hattin,  singularly  adapted 
by  its  conformation,  both  to  form  a  place  for  short  retirement  ^nd  a  rendez- 
vous for  gathering  multitudes."  A  tradition  of  the  fifteenth  century  identi- 
fies this  hill  with  that  on  which  the  sermon  on  the  mount  was  delivered;  it 
is  also  said  to  be  the  place  where  the  Lord's  Prayer  was  first  given  to  the 
disciples. 

14:,  ordained  twelve]  or  "appointed,  nominated;"  "  ordained  "  is  too 
strong  a  term.  Hitherto  they  had  been  his  friends  and  disciples  ;  now  he 
formally  called  them,  and  joined  them  in  a  united  band.  This  company 
was  formed  for  three  special  objects:  (1)  As  companions  of  Jesus  ;  (2)  as 
gospel  preachers ;  (3)  to  cast  out  demons.  "To  heal  sicknesses,  and  "  is 
omitted  in  R.  V. ,  because  not  in  the  best  authorities.  Mark  gives  special 
prominence  "  to  the  power  of  casting  out  demons."  Four  lists  of  the  Tivelve 
are  recorded,  one  by  Matthew  (x,  2-4),  this  by  Mark,  and  two  by  Luke 
(vi,  14-16  ;  Acts  i,  13).  Bengel  noticed  that  they  were  divided  into  three 
groups  of  four  each,  the  leaders  in  each  group  being  always  the  same,  viz., 
Peter,  Philip,  and  James  the  son  of  Alphgeus. 

(i)  1  Peter.  (ii)  5  Philip.  (iii)     9  James  the  Less. 

2  James.  6  Bartholomew.  10  Thaddseus. 

3  John.  7  Matthew.  11  Simon  the  Canaanite. 

4  Andrew.  8  Thomas.  12  Judas  Iscariot. 

Simon]  Or  Simeon  (Acts  xv,  14),"  hearer,"  the  son  of  Jona  or  Jonas  (John 
i,  42:  xxi,  16),  whom  our  Lord  surnamed  Peter  or  Cephas,  the  Rock-man, 
stands  first  in  all  the  four  lists.  He  was  brought  up  in  his  father's  occupation, 
as  a  fisherman  on  the  Galilean  Lake,  and  lived  originally  at  Bethsaida,  and 
afterwards  in  a  house  at  Capernaum  (Mark  i,  21,  29).  His  earliest  call  came 
to  him  through  his  brother  Andrew  (John  i,  42).  His  second  call  took  place 
on  the  lake  near  Capernaum,  where  he  and  the  other  three  in  his  group  were 
fishing.  He  is  specially  prominent  among  the  Apostles.  Sometimes  he 
speaks  in  their  name  (Matt,  xix,  27  ;  Luke  xii,  41)  ;  sometimes  ansioers 
when  all  are  addressed  (Matt,  xvi,  16  ;  Mark  viii,  29)  ;  sometimes  he  is  ad- 
dressed as  principal,  even  among  the  favored  three,  by  our  Lord  himself 
(Matt,  xxvi,  40 ;  Luke  xxii,  31)  ;  sometimes  he  is  appealed  to  by  others  as 
representing  the  rest  (Matt,  xvii,  24  ;  Acts  ii,  37).  After  the  ascension  he 
assumes  a  position  of  special  prominence  (Acts  i,  15  ;  ii,  14  ;  iv,  8  ;  v,  29). 

he  surnamed  Peter]  "It  is  not  asserted  that  this  name  was  first  given  on 
this  occasion.  Still,  the  words  of  our  Lord  at  his  first  meeting  with  Simon 
(John  i,  42)  were  prophetic,  and  Mark  seems  to  have  mentioned  the  name 
for  the  first  time  here,  because  it  was  the  Apostolic  name." — Schaff. 

17.  James  the  son  of  Zebedee  and  Salome  (Matt,  xxvii,  66;  Mark  xv, 
40)  :  a  native  of  Bethsaida,  commonly  known  as  James  "the  Great;"  the 


62 


A  PICTORIAL   COMMENTARY 


[Mark  in,  18. 


Attthorized  Version. 

the  brother  of  James ;  and  he  Burnamed  them 
Boanerges,  which  is,  The  sons  of  thunder : 
18  And  Andrew,  and  Philip,  and  Bartholomew, 
and  Matthew,  and  Thomas,  and  James  the  son 


Revised  Version. 

James;  and  them  he  surnamed  Boanerges, 

18  which  is.  Sons  of  thunder:  and  Andrew,  and 

Philip,  and  Bartholomew,  and  Matthew,  and 

Thomas,  and  James  the  son  of  Alphasus,  and 


first  of  the  Apostolic  body  to  suffer  martyrdom,  and  the  only  one  of  the 
twelve  whose  death  is  actually  recorded  in  the  New  Testament. 

John]  the  brother  of  James,  who  never  in  his  Gospel  calls  himself  by 
this  name,  but  sometimes  the  disciple  '•'■whom  Jesus  lovecf''  (John  xiii,  23; 
xix,  26),  sometimes  "the  other  disciple'''  (John  xviii,  15;  xx,  2,  3).  To 
him  Christ  committed  the  care  of  his  mother.  These  brothers  were  sur- 
named Boanerges,  i.  e.,  "sons  of  thunder,'^  an  Aramaic  word  transferred 
into  the  Greek,  and  used  in  allusion,  possibly,  to  the  fiery,  intrepid  zeal 
(some  say  eloquence)  which  marked  their  character.  Of  this  we  have  traces 
in  Luke  ix,  54;  Mark  ix,  38;  x,  37.  "John  was  not,  as  he  is  often  portrayed, 
of  a  soft  and  almost  effeminate  disposition."  "  With  the  ancients,  thunder 
was  the  symbol  for  profound  and  solemn  utterances."  What  more  profound 
than  John's  gospel!     What  more  solemn  than  the  book  of  Revelation! 

18.  Andreio']  a  brother  of  Peter  (Matt,  iv,  18),  and  a  native  of  Bethsaida, 
and  a  former  disciple  of  the  Baptist  (John  i,  40).  There  are  three  notices 
of  him  in  the  Gospels.  (1)  On  the  occasion  of  the  feeding  of  the  five 
thousand,  it  is  he  who  points  out  the  little  lad  with  the  five  barley  loaves  and 
two  fishes  (John  vi,  8) ;  (2)  when  certain  Greeks  desired  to  see  Jesus, 
Andrew,  with  Philip,  introduced  them  to  the  Lord  (John  xii,  22);  (3)  together 
with  Peter,  James  and  John  he  inquired  of  our  Lord's  future  coming  (Mark 
xiii,  3).     Andrew  and  Philip  are  old  Greek  names. 

Philip]  also  a  native  of  Bethsaida,  and  one  of  the  earliest  disciples  (John 
i,  43).  He  brought  Bartholomew  (John  i,  45),  and  of  him  the  question  was 
asked  "Whence  shall  we  buy  bread,  that  these  may  eatV^  (John  vi,  5-9). 
Together  with  his  friend  and  fellow  townsman,  Andrew,  he  brought  the  in- 
quiring Greeks  to  the  Saviour  (John  xii,  20-22) ;  it  was  he  who  said,  "Lord^ 
shew  us  the  Father,  and  it  sufficeth  us'''  (John  xiv,  8). 

Bartholomew]  i.  e.,  Bar-Tolmai,  the  '"''Son  of  Tholmai,''^  and  probably 
identical  with  Nathanael,  =" gift  of  God.^^  For  (1)  John  twice  mentions 
Nathanael,  never  Bartholomew  (John  i,  45;  xxi,  2);  (2)  the  other  Evange- 
lists all  speak  of  Bartholomew,  never  of  Nathanael;  (3)  Philip  first  brought 
Nathanael  to  Jesus,  and  Bartholomew  is  mentioned  by  each  of  the  Synoptic 
Evangelists  immediately  after  Philip ;  (4)  John  couples  Philip  with 
Nathanael  precisely  in  the  same  way  that  Simon  is  coupled  with  his  brother 
Andrew.  Respecting  him,  under  the  name  of  Nathanael,  we  learn  from  the 
Gospels  little  more  than  {a)  his  birth  place,  Cana  of  Galilee  (John  xxi,  2) ; 
(&)  his  simple,  guileless  character  (John  i,  47) ;  and  (c)  that  he  was  one  oif 
the  seven  to  whom  our  Lord  showed  himself  by  the  lake  of  Gennesaret  after 
his  resurrection  (John  xxi,  2). — Camb.  Bible. 

Matthew]  or  Levi,  whose  call  has  just  been  described.  See  above,  on 
ii,  14,  page  42. 

Thomas]  or  Didymus  =  a  ^wm  (John  xi,  16;  xxi,  2),  was  marked  by  a 
deep  attachment  to  his  Master  and  a  readiness  even  to  die  with  him  (John 
xi,  16),  but  at  the  same  time,  by  a  tendency  to  despondency,  which  made 
him  ever  ready  to  distrust  other  evidence  than  that  of  his  senses  i^John  xiv, 
5  ;  XX,  25).     He  is  named  eight  times  in  John's  Gospel. 

James]  or  "  James  the  Less,"  the  son  of  Alphreus  (not,  it  is  thought,  the 
same  Alphasus  who  was  the  father  of  Matthew).  He  was  called  "the  Less," 
to  distinguish  him  from  James,  the  son  of  Zebedee.  He  is  probably  a  dis- 
tinct person  from  James,  the  Lord's  brother  (Gal.  i,  19),  who  was  author 
of  the  Epistle  which  bears  his  name. 


Mark  in,  19-22.] 


ON   THE   GOSPEL   OF   MARK. 


53 


Authorized  Version. 
of   Alphteus,  and  Thaddajus,  and    Simon  the 
Canaan  ite, 

19  And  Judas  Iscariot,  which  also  betrayed 
him:  and  they  went  into  an  house. 

20  And  the  multitude  cometh  together  again, 
BO  that  they  could  not  so  mucli  as  eat  bi-ead. 

21  And  when  his  friends  heard  of  it,  they  went 
oul  to  lay  hold  on  him :  for  they  said.  He  is  be- 
eide  himself. 

22  ^  And  the  scribes  which  came  down  from 
Jerusalem  said.  He  hath  Beelzebub  and  by  the 
prince  of  the  devils  casteth  he  out  devils. 

1  Or,  Zealot.    See  Luke  vi,  15 ;  Acts  i,  13.    *  Or, 


Revised  Version. 

19  Thaddseus,  and  Simon  the  ^Cananaean,  and 
Judas  Iscariot,  which  also  betrayed  him. 

20  And  he  cometh  ^into  a  house.  And  the 
multitude  cometh  together  again,  so  that 

21  they  could  not  so  much  as  eat  bread.  And 
when  his  friends  heard  it,  they  went  out  to 
lay  hold  on  him :  for  they  said,  He  is  beside 

22  himself.  And  the  scribes  which  came  down 
from  Jerusalem  said.  He  hath  Beelzebub, 
and,  ^By  the  prince  of  the  *devils  casteth  ha 


home    'Or,  In    *  Gr.  demons. 


Thaddceus']  i.  e.,  Judas,  a  brother,  or  possibly  a  son  of  James  (Luke  vi, 
16  ;  Acts  i,  13  ;  Jude  i).  He  was  surnamed  Thaddceus  and  Lebbceus  (Matt. 
X,  3),  Avhich  some  interpret  as  "a  man  of  energy  and  courage."  He  is  the 
author  of  the  Epistle  which  bears  his  name  (Jude).  Once  only  in  the 
Gospels  do  we  find  any  act  or  saying  of  his  recorded,  John  xiv,  22. 

ISimoii]  the  Canancean  (Matt,  x,  4j,  in  Greek  Zelotes  or  Zealot  (Luke 
vi,  15  ;  Acts  i,  13).  The  word  does  not  signify  a  native  of  Canaan,  or  of 
Cana,  but  comes  from  a  Chaldee  or  Syriac  word,  Kanean  or  Kaneniah,  by 
which  the  Jewish  sect  or  faction  of  "the  Zealots,"  who  acted  as  reprovers 
of  open  and  public  sin,  was  designated.  To  this  sect  Simon  had  probably 
belonged  before  his  call. 

19.  Judas  Iscariot^  sometimes  called  the  son  of  Simon  (John  vi,  71; 
xiii,  2,  26),  more  generally  Iscariot,  i.  e.,  probably  "a  native  of  Kerioth,^^ 
a  little  village  in  the  tribe  of  Judah  (Josh,  xv,  25). 

into  an  housed  Wiclif's  and  the  margin  of  the  R.  V.  read,  "came 
home,"•^.  e.,  to  Capernaum,  which  throws  light  on  the  preaching  tours  of 
Christ  through  Galilee.     The  sentence  strictly  belongs  to  the  next  section. 

Practical  Lessons. — God  calls  into  his  service  every  variety  of  talent. 
There  was  a  Judas  among  the  Apostles ;  so  hypocrites  and  unworthy  pro- 
fessors are  to  be  expected  now.  "Different  types  of  men  meet  different 
types  of  the  community ;  some  famous,  some  unknown,  but  all  useful.  Is 
every  twelfth  man  a  '  devil  ?'  " — J.  Parker.  Christ's  messengers  are  to  be 
heard.  When  his  congregation  became  inattentive.  Bishop  Aylmer  recited 
some  verses  from  the  tiebrew  Bible.  His  audience  would  stare  in  astonish- 
ment ;  then  he  would  remind  them  of  the  folly  of  listening  to  an  unknown 
tongue  and  neglecting  a  message  in  words  easily  understood. 
20-35.    The  Boldness  of  Jesus,  A.  D.,  28. 

"  At  this  point  we  find  the  largest  gap  in  Mark's  narrative.  Shortly  after 
the  choice  of  the  twelve  the  sermon  on  the  mount  was  delivered. — Schaff. 

21.  lohen  his  friends']  literally,  "those  from  him,"  or  "belonging  to 
him,"  in  which  sense  the  phrase  is  used  by  Xenophon.  The  exact  meaning 
is  doubtful,  but  it  isusually  understood  to  refer,  not  to  the  apostles",  but  his 
relatives,  including  "  his  brethren  and  his  mother,"  who  are  noticed  here  as 
going  forth,  and  a  few  verses  later  on  as  having  arrived  at  the  house  where 
our  Lord  was  (Mark  iii,  31),  or  the  place  where  the  crowds  were  thronging  him. 

He  is  beside  himself]  The  phrase  is  designedly  ambiguous,  and  maybe  used 
in  a  good  sense,  or  in  a  bad  sense,  i.  e.,  insane.  They  deemed  him  in  a  sort  of 
ecstacy  or  religious  enthusiasm,  which  made  him  no  longer  master  of  him- 
self. Paul  uses  the  word  in  this  sense  in  2  Cor.  v,  13,  "  For  whether  we  be  be- 
side ourselves,  it  is  to  God."  Comp.  the  words  of  Festus  to  Paul  (Acts  xxvi, 
24).     Many  earnest  preachers  are  still  regarded  as  beside  themselves. 

22.  He  hath  Beelzebub]  Matthew  connects  this  blasphemy  with  the  cnre 
of  a  man  not  only  possessed  with  a  demon,  but  also  blind  and  dumb  (Matt. 


Maek  III,  23-29.] 


ON   THE   GOSPEL   OP   MARK. 


55 


Revised  Version. 

23  out  the  ^devils.  And  he  called  them  unto 
him,  and  said  unto  them  in  parables.  How 

24  can  Satan  cast  out  Satan  ?  And  if  a  kingdom 
be  divided  against  itself,  that  kingdom  can- 

25  not  stand.  And  if  a  house  be  divided  against 
itself,  that  house  will  not  be  able  to  stand. 

26  And  if  Satan  hath  risen  up  against  himself, 
and  is  divided,  he  cannot  stand,  but  hath  an 

27  end.  But  no  one  can  enter  into  the  house 
of  the  strong  man,  and  spoil  his  goods,  ex- 
cept he  first  bind  the  strong  man ;  and  then 

28  he  will  spoil  his  house.  Yerily  I  say  unto 
you,- All  their  sins  shall  be  forgiven  unto  the 
sons  of  men,  and  their  blasphemies  where- 

29  with  soever  they  shall  blaspheme :  but  who- 
soever shall  blaspheme  against  the  Holy 
Spirit  hath  never  forgiveness,  but  is  guilty 


Authorized  Version. 

23  And  he  called  them  unto  him,  and  said  unto 
them  in  parables,  How  can  Satan  cast  out  Sa- 
tan? 

24  And  if  a  kingdom  be  divided  against  itself, 
that  kingdom  cannot  stand. 

25  And  if  a  house  be  divided  against  itself, 
that  house  cannot  stand. 

26  And  if  Satan  rise  up  against  himself,  and  be 
divided,  he  cannot  stand,  but  hath  an  end. 

27  No  man  can  enter  into  a  strong  man's 
house,  and  spoil  his  goods,  except  he  will  first 
bind  the  strong  man ;  and  then  he  will  spoil  his 
house. 

28  Verily  I  say  unto  you,  All  sins  shall  be 
forgiven  unto  the  sons  of  men,  and  blasphemies 
wherewith  soever  they  shall  blaspheme : 

29  But  he  that  shall  blaspheme  against  the 
Holy  Ghost  hath  never  forgiveness,  but  is  in 
danger  of  eternal  damnation: 

*Gr.  demons. 

xii,  22).  Beelzebub  or  ratter  Beelzebu-Z  was  tbe  title  of  a  heathen  deity. 
(a)  Some  would  connect  the  name  with  zebul  =  habitation,  so  making  it  = 
the  Lord  of  the  dwelling  (Matt,  x,  25),  in  his  character  of  "prince  of  the 
power  of  the  air"  (Eph.  ii,  2j,  or  of  the  lower  world,  or  as  occupying  a 
mansion  in  the  seventh  heavens.  (6)  Others  would  connect  it  with  zebel  = 
dung,  and  so  make  it  =  the  lord  of  dung  or  the  dung-hill,  a  term  of  derision 
amongst  the  Jews  for  the  Philistine  Fly-Grod.  This  fearful  blasphemy  was 
repeated  more  than  once.     See  Luke  xi,  17,  et  seq. 

said  unto  them  in  parables']  See  after,  on  Mark  iv,  2,  p.  57. 

23.  How  can  Satan  cast  out  Satan  ?]  Using  this  irresistible  form  of  ar- 
gument, he  shows  them  the  absurdity  of  supposing  that  Satan  could  be  his 
own  enemy.  If  neither  a  kingdom,  nor  city  (Matt,  xii,  25),  nor  house  could 
stand,  when  divided  against  itself,  much  less  could  the  empire  of  the'  Evil 
one.  Satan,  says  Romaine,  has  an  old  grudge  against  Christ,  and  will  not 
scruple  to  tell  any  lies  of  him.  The  devils  won't  aid  Christ,  even  by  fighting 
among  themselves. 

26.  but  hath  an  end]  i.  e.,  ceases  to  be  what  he  is.  The  theory  which 
the  enemies  of  Christ  advanced  would  put  Satan  out  of  existence. 

27.  No  man. ..strong  man]  Calvin  maintains  that  the  "strong  man" 
represents  Satan,  and  the  "man  "  who  binds  him  means  Christ. 

28.  be  forgiven]  i.  e.,  "is  pardonable  ;"  not  that  every  such  sin  shall  be 
actually  pardoned,  unless  repented  of. 

29.  shall  blaspheme]  "The  sin  against  which  these  words  are  a  terrible 
but  merciful  warning  is  not  so  much  an  act,  as  a  state  of  sin,  on  the  part  of 
one  who,  in  defiance  of  light  and  knowledge,  of  set  purpose  rejects,  and  not 
only  rejects,  hut  perseveres  in  rejecting,  the  warnings  of  conscience,  and  the 
grace  of  the  Holy  Spirit ;  who,  blinded  by  religious  bigotry,  rather  than 
ascribe  a  good  work  to  the  spirit  of  good,  prefer  to  ascribe  it  to  the  spirit  of 
evil.— 7(7am6.  Bible.  Lightfoot  suggests  the  Jews  had  hope  that  every  sin 
would  be  atoned  for  by  death,  in  their  case,  but  Christ  shows  that  violent  or 
willful  contempt  of  the  Holy  Spirit  would  never  be  forgiven. 

eternal  damnation]  or  "eternal  sin,"  according  to  the  best  MSS.,  and  as 
in  R.  V.  This  implies  far  more  than  the  reading  of  the  A.  V.,  for,  while  it 
signifies  that  the  unpardonable  sin  may  begin  in  one  act  of  blasphemy,  it  re- 
sults in  a  state  of  sinful  activity  which  is  endless. 

Practical  Suggestions. — In  regard  to  the  power  of  Satan  over  men,  even 
in  sleep,  the  elder  Alexander  says:  We  should  (1)  avoid  evil  thoughts  and 
such  pampering  of  the  body  as  has  a  tendency  to  pollute  our  dreams  ;  (2)  pray 


56 


A    PICTORIAL    COMMENTARY 


[Maek  in,  30-3^-. 


Eeviskd  Version. 

30  of  an  eternal  sin :  because  they  said,  He  hath 
an  unclean  spirit. 

31  And  there  come  his  mother  and  his 
brethren ;   and,  standing  without,  tiicy  sent 

32  unto  him,  calling  him.  And  a  multitude 
was  sitting  about  him;  and  they  say  unto 
him.  Behold,  thy  mother  and  thy  brethren 

33  without  seek  for  thee.  And  he  auswereth 
them,  and  saith,  Who  is  my  mother  and  my 

34  brethren?  And  looking  round  on  them 
Avhich  sat  round  about  him,  he  saith,  Behold 

35  my  mother  and  my  brethren!  For  whoso- 
ever shall  do  the  will  of  God,  the  same  is  my 
brother,  and  sister,  and  mother. 


AtTTHOKizED  Version. 

30  Because  they  said,  lie  hath  an  unclean 
spirit. 

31  ^  There  came  then  his  brethren  and  his 
mother,  and,  standing  without,  sent  imto  him, 
calling  him, 

32  And  the  multitude  sat  about  him,  and  they 
said  unto  him,  Behold,  thy  mother  and  thy 
brethren  without  seek  for  thee. 

33  And  he  answered  them,  saying,  "Who  is  my 
mother,  or  my  brethren? 

34  And  he  looked  round  about  on  them  which 
Bat  about  him,  and  said,  Behold  my  mother  and 
my  brethren! 

35  For  whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother,  and  my  sister,  and  mother. 

God  to  preserve  us  from  evil  thoughts,  even  in  sleep.... I  am  inclined  to  be- 
lieve that,  somehow  or  other,  both  good  and  evil  spirits  have  access  to  our 
minds  in  sleep.  They  actually  seem  to  hold  conversation  with  us,  and  sug- 
gest things  of  which  we  had  never  thought  before.'  St.  Bernard  says  of 
evil  thoughts  :  'They  pass  and  repass  ;  I  v/ould  fain  remove  them  but  can- 
not.' So  Paul  also  declared,  see  Rom.  vii.  This  arch  fiend  is  deeply 
versed  in  the  physiology  of  human  nature.... On  uninstructed  minds  the 
effect  is  often  to  induce  the  belief  that  they  have  sinned  the  sin  unto  death, 
by  blaspheming  the  Holy  G-host." — A.  Alexander.  The  poet  Cowper,  in  a 
fit  of  insanity,  was  under  the  hallucination  that  he  believed  he  had  been 
commanded  to  kill  himself,  and  for  not  having  done  so,  had  forfeited  para- 
dise. There  is  a  limit  to  divine  mercy  and  forgiveness.  "There  is  such  a 
thing  as  a  sin  which  is  never  forgiven.  But  those  who  are  troubled  about  it 
are  most  unlikely  to  have  committed  it." — Rple. 

81-35.    His  Mother  and  His  Brethren  Come  to  Him. 

31.  ,his  brethren]  their  names,  James,  Joses,  Simon,  Judas,  are  given 
in  Matt,  xiii,  55 ;  and  Mark  vi,  3.  Some  understand  them  to  have  been  his 
literal  "brethren,"  others  think  they  were  the  sons  of  Cleophas*and  Mary, 
the  sister  and  namesake  of  Mary  the  mother  of  Jesus.     See  on  eh.  vi,  3. 

his  mother]  hence  Theophylact  taxes  her... of  vain  glory  and  of  guilt,  in 
endeavoring  to  draw  him... from  teaching  the  word.  Tertullian  pronounceth 
her  guilty  of  incredulity  ;  Cbrysostom  of  vain  glory,  infirmity  and  madness,  k 
for  this  very  thing." — Whithi/.  Mariolatry  has  little  support  or  sympathy 
from  these  early  Christian  fathers.  Some  authorities  add  '*  and  thy  sisters" 
to  "  thy  mother  and  thy  brethren." 

without]  either  outside  the  house,  although  it  is  not  certain  he  was  in  a 
house,  but  certainly  outside  of  the  crowd  (Luke  viii,  19). 

83.  Who  is]  it  is  thought  that  the  "brethren"  also  wished  to  share  in 
his  fame,  and  to  prove  to  the  people  their  connection  with  him,  and  their 
influence  over  him.  But  "  the  most  sacrtd  of  earthly  ties  lost  its  greatness, 
before  the  grandeur  of  spiritual  kinship  in  the  new,  deathless  communion 
he  (Christ)  was  founding."— (xe^Vrte. 

34r.  looked  round]  another  graphic  touch  peculiar  to  Mark.  "The 
look  was  probably  one  of  friendly  recognition." — Riddle.  Luke  states  the 
Eaying  here  record'^  d  in  another  form,  Luke  viii,  21. 

do  the  iviU  of  God]  the  parallel  words  by  Matthew  (xii,  50)  are  "  the  will  of 
my  Father  which  is  in  heaven."  The  sinner  unrenewed  does  the  works  of 
his  father,  the  clevil  but  "  whosoever  is  born  of  God  doth  not  commit  sin." 
Thus  the  will  of  G'.'d  is  "your  sanctification." 

Practical  Suggestions. — "True  courage  is  unassuming;  true  piety  seri- 
ous and  humble."  — />^  JMl  "  The  qualities  of  your  friends  will  be  those 
of  your  enemies— cold  friends,  cold  enemies;  half  friends,  half  enemies; 


Mask  IV,  1, 2.] 


ON   THE   GOSPEL   OP   MARK. 


67 


Authorized  Version. 

CHAP.  IV. — And  he  began  again  to  teach 
by  the  sea  side :  and  tliere  ^^■as  gathered 
umo  him  a  great  multitude,  so  that  he  entered 
into  a  ship,  and  sat  in  the  sea;  and  the  whole 
multitude  was  by  the  sea  on  the  land, 
z  And  he  taught  them  many  things  by  para- 
bles, and  said  unto  them  in  his  doctrine, 


Bevised  Version. 

And  again  he  began  to  teach  by  the  sea 
side.  And  there  is  gathered  unto  him  a 
very  great  multitude,  so  that  he  entered  into 
a  uuat,  and  sat  in  the  sea;  and  uU  the  multi- 
tuue  were  by  the  sea  on  the  land.  And  lie 
taught  them  man^  things  in  parables,  and 


fervid  enemies,  -warm  friends." — Lavaior.  True  disciples  are  Christ's 
nearest  relatives.  Divisions  in  any  organization  tend  to  destruction  j 
churches  and  families    are  no  exception  to  this  rule. 

Ch.  IY.     1-25.     Parable  or  the  Sower,  A.  D.  28. 

!•  began  again  to  teach']  the  scenery  round  the  lake  doubtless  sug- 
gested many  of  the  details  of  tbe  parables.  (1)  The  vast  multitude  "  out  of 
every  city  "  (Luke  viii,  4) ;  (2)  from  the  fishing-boat;  (3)  patches  of  corn 
fields  with  the  trodden  pathway  running  through  them,  the  rocki/  ground 
protruding  here  and  there,  the  thorn  growing  in  the  midst  of  the  waving 
wheat,  the  rich  soil;  (4)  the  mustard  tree  ;  (5)  the  fishermen  plying  amidst 
the  marvelous  shoals  of  fish,  tbe  drag  net  or  hawling  net  (Matt,  xiii,  47,  48), 
the  casting  net  (Matt,  iv,  18 ;  Mark  i,  16),  the  hag  net  and  basket  net  (Luke 
V,  4-9)  ;  (6)  the  women  and  children  employed  in  picking  out  from  the 
wheat  the  tall,  green  stalks,  called  by  tbe  Arabs,  zurwdn,  the  tares  of  our 
version;  (7)  the  countless  flocks  of  birds,  aquatic  fowls  by  the  lake-side, 
partridges  and  pigeons  hovering  over  the  rich  plain.  Consult  Stanley's 
Sinai  and  Palestine y  Thomson's  Land  and  the  Book  ;  Tristram's  Land  of 
Israel.  Prior  to  this  occasion,  Mark  mentions  other  three,  when  Jesus  was 
beside  the  sea  (Mark  i,  16  ;  ii,  13  ;  iii,  7). 

in  the  sea]  Christ's  pos'tion  was  in  a  boat  on  the  water,  the  audience 
being  slightly  elevated  above  him.  "This  is  the  best  way  of  arranging  an 
audience,  but  the  world  seems  to  have  discovered  it  quicker  than  the 
church." — Schaff.  Music  ha.Us  and  theatres  are  constructed  on  a  similar 
principle,  but  few  churches  have  adopted  it. 

2.  by  parables']  "The  Greek  word  thus  rendered  denotes  ia)  a  placing  be- 
side^ (b)  a  comparing,  a  comparison.  In  Hellenistic  Greek  it  became  coexten- 
sive with  the  Hebrew  ?/ia5M^  =  similitude.  In  this  sense  it  is  applied  (1) 
In  the  Old  Testament,  to — [a]  The  shortest  proverbs :  as  1  Sam.  x,  12;  xxiv, 
13  ;  2  Chron.  vii,  20:  (6)  Dark  prophetic  utterances;  asNum. xxiii,  7;  Ezek. 
XX,  49  ;  (c)  Enigmatic  maxims  :  as  Ps.  Ixxviii,  2  ;  Prov.  i,  6 ;  (2)  In  the  Gos- 
pels, to  {a)  Short  sayings:  as  Luke  iv,  23:  (b)  A  comparison  without  a 
narrative  :  as  Mark  xi'ii,  ^28.^'  —  Camb.  Bible.  The  parables  of  Christ  differ 
from  (1)  proverbs,  by  presenting  truth  in  new  and  fuller  forms  ;  from  1 2)  fables, 
by  their  higher  spiritual  aim,  and  the  intrinsic  probability  of  their  incidents  ; 
from  (3)  allegories,  by  not  being  always  self-interpreting,  the  difference  be- 
tween them  being  rather  in  the  form  than  in  the  aim.  "  I  am  the  true  vine," 
etc.,  Jno.  XV,  1-8,  is  an  allegory  ;  "the  kingdom  of  heaven  is  like  a  grain 
oif  mustard  seed,"  is  a  parable.  They  differ  from  apologues  by  being  drawn 
from  events  which  may  actually  take  place,  while  an  apologue  is  founded  on 
supposed  actions  of  brutes  and  inanimate  things,  ^sop's  fables  are  apo- 
logues, not  parables.  "There  is  good  reason  to  believe  that  all  the  parables 
of  Christ  are  founded  in  fact,  if  not  entirely  composed  of  real  incidents." — 
Alexander.  Parables  have  always  been  popular  in  the  East.  They  were 
commonly  used  by  the  Rabbis  in  their  teaching,  and  Trench  gives  some  of 
the  most  striking  of  those  presented  in  the  Talmud.  The  object  of  Jesus  in 
teaching  by  parables  was  twofold:  (1)  to  reveal  and  (2)  to  conceal  truth: 
reveal  it  to  those  who  sincerely  sought  it;  conceal  it  from  those  who  did  not 
wish  such  knowledge. 


58 


A   PICTORIAL   COMMENTARY 


[Mask  IV,  3-8. 


Authorized  Veksion, 

3  Hearken;  Behold,  there  went  out  a  sower  to 
bow: 

4  And  it  came  to  pass,  as  he  sowed,  some  fell 
by  the  way  side,  and  the  fowls  of  the  air  came 
and  devoured  it  up. 

6  And  some  fell  on  stony  ground,  where  it  had 
not  much  earth ;  and  immediately  it  sprang  up, 
because  it  had  no  depth  of  earth : 

6  But  when  the  sun  was  up,  it  was  scorched ; 
and  because  it  had  no  root,  it  withered  away. 

7  And  some  fell  among  thorns,  and  the  thorns 
grew  up,  and  choked  it,   and  it  yielded  no  fruit. 

8  And  other  fell  on  good  ground,  and  did 
yield  fruit  that  sprang  up  and  increased ;  and 
brought  forth,  some  thirty,  and  some  sixty,  and 
some  an  hundred. 


Revised  Version. 

3  said   unto  them  in  his  teaching.  Hearken: 

4  Behold,  the  sower  went  forth  to  sow ;  and  it 
came  to  pass,  as  he  sowed,  some  seed  fell  by 
the  way  side,  and  the  birds  came  and  devoured 

5  it.  And  other  fell  on  the  rocky  ground,  where 
it  had  not  much  earth ;  and  straightway  it 
sprang  up,  because  it  had    no  deepness  of 

6  earth:  and  when  the  sun  was  risen,  it  was 
scorched ;  and  because  it  had  no  root  it  with- 

7  ered  away.  And  other  fell  among  the  thorns, 
and  the  thorns  grew  up,  and  choked  it,  and  it 

8  yielded  no  fruit.  And  others  fell  into  the 
good  ground,  and  yielded  fruit,  growing  up 
and  increasing ;  and  brought  forth,  thirtyfold, 

9  and  sixtyfold,  and  a  hundredfold.    And  he 


3.  went  oufi  The  expression  implies  that  the  sower  did  not  sow  near  his 
own  house,  or  in  a  garden  fenced  or  walled,  but  went  forth  into  the  open 
country. 

4.  6?/  the  way  side']  i.  e.  on  the  hard  footpath,  or  road,  passing  through 
the  cultivated  land.  Foivls,  or  rather  "birds,"  as  in  the  R.  V.,  such  as 
the  lark,  sparrow  and  raven. 

5.  stony  ground]  or  "rocky  ground."  This  must  be  compared  with 
"  the  rock"  mentioned  by  Luke  (viii,  6).  What  is  meant  is  not  a  soil  min- 
gled with  stones,  but  a  thin  coating  of  mould  covering  the  surface  of  a  rock. 

7.  thorns]  the  "ntbk"  or  "bellan" 
of  the  Arabs,  which  grows  abundantly  in 
Syria  and  Palestine.  Of  some  of  these 
varieties  the  crown  of  thorns  was  probably 
woven.  "  The  traveler  finds  them  [thorns] 
in  his  path,  go  where  he  may.  Many  of 
them  are  small,  but  grow  as  high  as  a  man's 
head. ' '  — Hackett. 

and  choked  it]  or  as  Wyclif  translates  it, 
"  thornes  stieded  up,  2iXidi  stranglidenity 
The  seed  and  the  thorns  grew  together,  but 
the  thorns  gradually  out-topped  it.  Stan- 
Palestine  Thorn  {zizyphus  Spina  Christi.)  ley  and  Thomson  saw  regions  exhibiting 
all  these  four  kinds  of  soil  at  one  view.  In  the  open  country  there  are  no 
fences,  the  path  passes  through  cultivated  ground,  where  thorns  grow  and  the 
rocks  peep  out  in  places  through  the  scanty  soil,  and  near  by  are  fertile 
patches.  "Here  we  have  the  whole  four  within  a  dozen  rods  of  us.  Our 
horses  are  actually  tramping  down  the  seeds  which  have  fallen  by  the  way- 
side, and  larks  and  sparrows  are  busy  picking  them  up.  That  man  with  his 
mattock  is  digging  about  places  where  the  rock  is  too  near  the  surface  for 
the  plow,  and  much  that  is  sown  there  will  wither  away.  And  not  a  few 
seeds  have  fallen  among  this  bellayi,  and  will  be  effectually  choked  by  this 
most  entangled  of  thorn- bushes.  But  a  large  portion  falls  into  really  good 
ground,  and  four  months  hence  will  exhibit  every  variety  of  crop  up  to  the 
richest  and  heaviest  that  ever  rejoices  the  heart  even  of  an  American  farmer. ' ' 
— Thomson. 

8.  on  good  ground]  rather  "into  "  good  ground,  as  in  R.  V.  The  read- 
ing in  the  R.  V.  of  the  verse  gives  the  best  sense  of  the  original. 

some  thirty]  Matthew  says  "some  an  hundred-fold,  some  sixty-fold,  some 
thirty-fold."  Isaac  sowed  and  "  received  in  the  same  year  an  hundred-fold" 
(Gen.  xxvi,  12).  Herodotus  tells  us  that  two  hundred-fold  was  a  common 
return  in  the  plain  of  Babylon,  while  a  kind  of  white  maize  often  in  Pales- 


Mark  IV,  9-14.] 


ON   THE   GOSPEL   OF   MARK. 


59 


Revised  Version. 

said,  Who  hath  ears  to  hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were 
about  him  with  the  twelve  asked  of  him  the 

11  parables.  And  he  said  unto  them,  Unto  you 
is  given  the  mystery  of  the  kingdom  of  God : 
but  unto  them  that  are  without,  all  things 

12  are  done  in  parables :  that  seeing  they  may 
see,  and  not  perceive ;  and  hearing  they  may 
hear,  and  not  understand ;  lest  haply  they 
should  turn  again,  and  it  should  be  forgiven 

13  them.  And  he  saith  unto  them,  Know  ye 
not  this  parable  ?  and  how  shall  ye  know  all 

14  the  parables  ?     The  eower  soweth  the  word. 


Authorized  Version. 
9  And  he  said  unto  them.  He  that  hath  ears 
to  hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were 
about  him  with  the  twelve  asked  of  him  the  par- 
able. 

11  And  he  said  unto  them,  Unto  you  it  is  given 
to  know  the  mystery  of  the  kingdom  of  God : 
but  unto  them  that  are  without,  all  these  things 
are  done  in  parables : 

12  That  seeing  they  may  see,  and  not  perceive ; 
and  hearing  they  may  hear,  and  not  under- 
stand ;  lest  at  any  time  they  should  be  converted, 
and  their  sins  should  be  forgiven  them. 

13  And  he  said  unto  them.  Know  ye  not  this 
parable  ?  and  how  then  will  ye  know  all  para- 
bles? 

14  ^  The  sower  soweth  the  word. 

tine  returns  several  hundred-fold.  Professor  Post  states  that  a  similar  yield 
is  now  obtained  on  the  plains  of  Bashan.  There  are  three  causes  of  un- 
fruitfulness  ;  three  degrees  of  fruitfulness,  but  only  one  cause  of  fruitfulness. 

9.  hath  ears  to  hear~\  "  Now,  now,  if  ever,  he  who  can  hear  must  hear, 
or  incur  the  penalty  of  inattention." — Alexander. 

10.  And  ivhen  he  was  alone^  with  his  disciples  only.  Mark  states  what 
took  place  after  the  Saviour  had  ''sent  the  multitudes  away  "  and  "gone 
into  the  house  "  (Matt,  xiii,  36).  But  the  Syriac,  Persic,  and  Ethiopic  ver- 
sions read,  "when  they  were  alone."  The  scene  described  is  much  the 
same  by  either  reading.  See  Gill.  "  The  parables  "  is  the  reading  of  most 
MSS.,  and  so  in  the  R.  V. 

!!•  the  mystery']  the  word  "  mystery,"  denotes  {a)  a  religious  mysteryYC&Q 
those  of  Eleusis,  into  which  men  were  initiated  ;  (6)  a  secret  (as  in  1  Cor.  xv, 
51)  ;  and  is  applied  (1)  to  the  Gospel  itself  (as  here  and  in  1  Cor.  ii,  7 ;  Rom. 
xvi,  25  ;  Eph.  i,  9)  ;  (2)  to  the  various  parts  and  truths  of  the  Gospel  (Matt, 
xiii,  11  ;  Luke  viii,  10  ;  1  Cor.  iv,  1)  ;  {2>)to  a  symbolic  representation  or  em- 
blem (Rev.  xvii,  5,  7). — Camb.  Bible.  Here  it  means  "the  secret "  things. 
Notice  the  revised  version,  "Unto  you  is  given  the  mystery,  etc."  "The 
mysteries  concerning  the  kingdom  of  heaven  are  mysteries  to  the  natural 
man,  whose  mind  is  darkened  by  sin.  The  Jews  failed  to  perceive  its  spir- 
ituality as  well  as  \is  universality  "  (Eph.  iii,  4;  Rom.  xvi,  25). — Lange.^ 

them  that  are  without]  comp.  1  Cor.  v,  12,  13;  Col.  iv,  5;  1  Thess.  iv, 
12;  1  Tim.  iii,  7.  "  Here,  where  a  separation  between  Christ's  followers 
and  those  without  is  first  plainly  marked,  the  point  of  discrimination  is  spir- 
itual knowledge.  This  shows  the  importance  of  Christian  truth,  which  im- 
plies doctrine.'''' — Schaff. 

12.  that  seeing  they  may  see,  and  not  perceive]  to  see  and  not  see, 
hear  and  not  hear,  was  a  paradoxical  Greek  proverb,  used  by  Demosthenes 
and  -5^schylus  to  express  an  act  of  the  senses,  without  mental  or  moral  con- 
viction. When  Christ's  direct  teaching  was  met  with  scorn,  unbelief  and 
hardness,  he  taught  in  "parables,"  and  so  was  fulfilled  the  prophecy  of 
Isaiah  (vi,  9,  10),  which  is  quoted  by  Matthew  in  the  parallel  passage  (Matt, 
xiii.  14,  15).     See  article  on  Parables  in  Schaff' s  Bible  Diet. 

13.  Know  ye  not  this  parable  ?]  For  it  was  the  simplest  type  of  a  para- 
ble.    "  The  question  suggests an  ever-growing  insight  — But  if  they  were 

such  slow  scholars  in  this  early  stage,  how  was  that  insight  to  be  imparted  ? 
The  question  is  followed  by  the  answer." — Ellicott. 

14.  The  sower]  this  is  applicable  to  (1)  Christ;  (2)  his  apostles  ;  (3)  all 
who  go  forth  in  his  name,  and  with  his  authority.  Comp.  1  Pet.  i,  23  ; 
1  John  iii,  9. 


60 


A  PICTORIAL  COMMENTARY 


[Maek  IV,  15-21. 


Authorized  Version. 


Kevised  Version. 


15  And  these  are  they  by  the  way  side,  where 
the  word  is  sown;  and  when  they  have 
heard,  straightway  cometh  Satan,  and  taketh 
away  the  word  which  hath  been  sown  in 

16  them.  And  these  in  like  manner  are  they 
that  are  sown  upon  the  rocky  places,  who, 
when  they  have  heard  the  word,  straightway 

17  receive  it  with  joy;  and  they  have  no  root 
in  themselves,  but  endure  fur  a  while ;  then, 
when  tribulation  or  persecution  ariseth  be- 
cause of  the  word,  straightway  they  stumble. 

18  And  others  are  they  that  are  sown  among 
the  thorns ;  these  are  they  that  have  heard 

19  the  word,  and  the  cares  of  the  ^  world,  and 
the  deceitfulness  of  riches,  and  the  lusts  of 
other  things  entering  in,  choke  the  word, 

20  and  it  becometh  unfruitful.  And  those  are 
they  that  were  sown  upon  the  good  ground ; 
such  as  hear  the  word,  and  accept  it,  and 
bear  fruit,  thirtyfold,  and  sixtyfold,  and  a 
hundredfold. 

And  he  said  unto  them,  Is  the  lamp  brought 
to  be  put  under  the  bushel,  or  under  the  bed, 


21 


15  And  these  are  they  by  the  way  side,  where 
the  word  is  sown ;  but  when  they  have  heard, 
Satan  cometh  immediately,  and  taketh  away  the 
word  that  was  sown  in  their  hearts. 

16  And  these  are  they  likewise  which  are  sown 
on  stony  ground ;  who,  when  tliey  have  heard 
the  word,  immediately  receive  it  with  gladness. 

17  And  have  no  root  in  themselves,  and  so  en- 
dure but  for  a  time :  afterward,  when  affliction 
or  persecution  ariseth  for  the  word's  sake,  im- 
mediately they  are  offended. 

18  And  these  are  they  which  are  sown  among 
thorns ;  such  as  hear  the  word, 

19  An<i  the  cares  of  this  world,  and  the  deceit- 
fulness  of  riches,  and  the  lu^ts  of  other  things 
entering  in,  choke  the  word,  and  it  becometh 
unfruitful. 

20  And  these  are  they  which  are  sown  on  good 
ground ;  such  as  hear  the  word,  and  receive  it, 
and  bring  forth  fruit,  some  thirtyfold,  some  six- 
ty, and  some  an  hundred. 

21  ^  And  he  said  unto  them,  Is  a  candle 
brought  to  be  put  under  a  bushel,  or  under  a 
bed?  and  not  to  be  set  on  a  candlestick? 

*  Or,  age. 

15.  these  are  they']  there  were  four  kinds  of  soil,  and  four  kinds  of  hear- 
ers ;  only  one  kind  produced  fruit.  "Notthatonehearer  only  out  of  four,  or  ten 
out  of  forty,  embrace  the  doctrine  and  yield  fruit ;  for  Christ  did  not  intend 
here  to  fix  an  exact  number.... the  produce  is  not  always  alike,  but  is  some- 
times more  abundant,  at  other  times  more  scanty." — Johii  Calvin. 

17.  affliction]  the  word  thus  translated  denotes  (1)  pressure;  then  (2) 
the  distress  arising  therefrom.  The  word  tribulation  rests  upon  this  image, 
coming  from  tribulum  =  the  threshing -roller. 

offended]  in  the  old  English  sense  of  stumbling  or  causing  to  stumble  ; 
see  R.  V. 

18.  these  are  they]  or  ''  these  are  others  which,"  or  as  in  R.  V. 

19.  the  cares  of  the  ivorld]  the  word  rendered  "cares"  denotes  in  the 
original  "  distracting  anxieties,"  which,  as  it  were,  "  cut  a  man  in  sunder." 
See  Hos.  x,  2 ;  Jas.  i,  8.  ^ 

lusts  of  other  things]  "  certainly  by  the  '  other  things  '  are  to  be  under- 
stood gluttony,  drunkenness,  and  intemperance,  and  sensuality  of  every 
kind." — Bloomjield. 

it  becometh  unfruitful]  or,  as  Luke  has  it,  "  they  bring  no  fruit  to  perfec- 
tion ;"  a  word  not  elsewhere  in  the  N.  T.,  and  used  with  reference  to  a  wo- 
man bringing  a  child  to  the  birth,  or  a  tree  to  its  full  maturity.  The  mere 
hearer  of  the  word  has  at  first  a  "  name  to  live,"  but  the  life  of  godliness 
has  no  abiding  root,  and  it  dies. 

20.  such  as  hear  the  word,  and  receive  ?7]  mark  the  contrast ;  what  a 
glorious  harvest.     Luke  leaves  out  the  two  least  returns. 

21.  Is  a  candle  brought]  The  simple 
and  indispensable  furniture  in  every  Jewish 
household.  The  original  word  means  not 
a  candle,  but  a  lamp,  as  in  R.  V. 

to  be  put  under  the  bushel]   the  original 

_  word  modius  denotes  a  dry  measure  con- 

1^  taining  16  sextarii,  or  about  a  peck,  though 

Canon  Cook  regards  it  as  only  six  pints. 

The  English  equivalent  is  greatly  in  excess 

of  the  Latin. 

a  candlestick]  ov  the  lamp- stand.  "Do 
not  suppose  that  what  I  now  commit  to  you 


MEASUIIEB  OF  CAPACITY. 


Maek  IV,  22-27.] 


ON   THE   GOSPEL   OF   MARK. 


61 


Revised  Veesion. 

22  and  not  to  be  put  on  the  stand?  For  there  is 
nothing  hid,  save  that  it  should  be  mani- 
fested ;  neither  was  anything  made  secret,  but 

23  that  it  should  come  to  light.     If  any  man 
2-4  hath  ears  to  hear,  let  him  hear.    And  he 

said  unto  them,  Take  heed  what  ye  hear: 
with  what  measure  ye  mete  it  shallbe  meas- 
ured unto  you :    and  more  shall  be  given 

25  unto  you.  For  he  that  hath,  to  him  shall  be 
given:  and  he  that  hath  not,  from  him  shall 
be  taken  awaj-  even  that  which  he  hath. 

26  And  he  said.  So  is  the  kingdom  of  God,  as 
if  a  man  should  cast  seed  upon  the  earth ; 

27  and  should  sleep  and  rise  night  and  day,  and 
the  seed  eJiould  spring  up  and  grow,  he  knovv- 


ASSYKIAN   TEEKA   COTTA  LAMPS. 


AXJTHOEIZED  VEESrON. 

22  For  there  is  nothing  hid,  which  shall  not  be 
manifested ;  neither  was  any  thing  kept  secret, 
but  that  it  should  come  abroad. 

23  If  any  man  have  ears  to  hear,  let  him  hear. 

24  And  he  said  unto  them.  Take  heed  what  ye 
hear :  with  what  measure  ye  mete,  it  shall  be 
measured  to  you-,  and  unto  you  that  hear  shall 
more  be  given. 

25  For  he  thatt  hath,  to  him  shall  be  given : 
and  he  that  hath  not.  from  him  shall  be  taken 
even  that  which  he  hath. 

26  ^  And  he  said.  So  is  the  kingdom  of  God,  as 
if  a  man  should  cast  seed  into  the  ground ; 

27  And  should  sleep,  and  rise  night  and  day, 
and  the  seed  should  spring  and  grow  up,  he 

in  secret  I  would  have  concealed  forever;  the  light  is  kindled  by  me  in  you, 
that  by  your  ministry  it  may  disperse  the  dark- 
ness of  the  whole  world." — Erasmus. 

22.  nothing  hid.... secret}  the  Greek  word 
for  "  secret"  is  the  same  as  we  have  in  our  word 
"  apocrypha,"  i.  e.,  ''books  having  a  spjurious 
sacredness."  Some  render  as  in  R.  V.,  "save 
that  it  should  be  manifested  ;"  others,  as  Tre- 
gelles,  "except  it  be  manifested." 

manifested... come  abroad}  verses  21,  22, 
refer  to  teaching  in  parables.  Thus,  when  the 
Spirit  came  and  brought  all  things  to  the  re- 
membrance of  the  apostles,  "he  filled  all  the  outlines  of  truth  which  they 
before  possessed  with  its  substance,  quickened  all  its  forms  with  the  power 
and  spirit  of  life." 

24.  icith  tohat  measure  ye  mete}  "according  to  the  measure  of  your 
ability  and  diligence  as  hearers,  ye  shall  receive  instruction,  and  be  enabled 
to  preach  to  others." — Maclear. 

what  ye  hear}  we  are  not  to  hear  everything — not  to  run  after  some  new 
thing,  like  the  Athenians,  for,  as  Bunyan  warns  us,  "Satan  enters  at  ear- 
gate." 

25.  he  that  hath}  or  "  seemeth  to  have."  Comp.  Matt,  xiii,  12;  xxv, 
29  ;  Luke  viii,  18  ;  xix,  26. 

Practical  Suggestions. — "  Earthly  things  must  remind  us  of  heavenly. 
We  must  translate  the  book  of  nature  into  the  book  of  grace." — Thos.  Tay- 
lor, 1634.  On  the  rocky  ground  hearers,  read  Edwards'  work  on  The  Affec- 
tions. "  Never  preach  a  sermon  from  which  an  unenlightened  hearer  might 
not  learn  the  plan  of  salvation." — Lejh  Bichmond.  "Small  draughts  of 
knowledge  lead  men  to  atheism  ;  but  larger  bring  men  back  to  God." — Ba- 
con. The  parable  of  the  sower  is  a  beautiful  picture  of  the  rise  and  progress 
of  religion  in  the  soul,  which  has  been  expanded  and  illustrated  in  Dod- 
dridge's wonderful  book.  There  were  four  kinds  of  soil,  representing  four 
classes  of  hearers:  (1)  wayside  ;  (2)  rocky  ground  ;  (3)  thorny  ground  ;  (4) 
(1)  the  hard-hearted  hearers  ;  (2)  the  faint-hearted ;  (3) 
[4)  the  true-hearted. 

The  Seed  and  the  Mustard  Seed,  A.  D.  28. 
This  is  one  of  the  two  j^arables  peculiar  to  MarJc,  and 
seems  to  take  the  place  of  "  the  leaven  (Matt,  xiii,  33),  but  it  is  different 
from  "the  leaven."     That  declares  the  intensive,  this  the  extensive  devel- 
opment of  the  Gospel- 

27.  The  seed}  In  this  parable  it  is  not  the  soil,  nor,  the  ^pwer,  but  the 
seed,  which  is  prominent.     "I  believe  the  parable  one  taken  simply  from 


good  ground  ;  i.  e. 
the  half-hearted  ; 
26-34. 
26.     cast  seed} 


62 


A   PICTORIAL   COMMENTARY 


[Make  IV,  28-31. 


ACTHOEIZED   VeESION. 


Kevised  Version. 


28  eth  not  how.  The  earth  ^  beareth  fruit  of 
herself;  first  the  blade,  then  the  ear,  then 

29  the  full  corn  in  the  ear.  But  when  the  fruit 
2  is  ripe,  straightway  he  ^  putt^sth  forth  the 
sickle,  because  the  harvest  is  come. 

30  And  he  said.  How  shall  we  liken  the 
kingdom  of  God  ?  or  in  what  parable  shall 

31  we  set  it  forth  ?  *  It  is  like  a  grain  of  mus- 
tard seed,  which,  when  it  is  sown  upon  the 


knoweth  not  how. 

28  For  the  earth  bringeth  forth  fruit  of  her- 
self; first  the  blade,  then  the  ear,  after  that  the 
full  corn  in  the  ear. 

29  But  when  the  fruit  is  brought  forth,  imme- 
diately he  putteth  in  the  sickle,  because  the  har- 
vest  is  come 

30  i  And  he  said,  Whereunto  shall  we  liken 
the  kingdom  of  God?  or  with  what  comparison 
shall  we  compare  it? 

31  It  is  like  a  grain  of  mustard  seed,  which, 

*  Or,  yieldeth.     ^  Or,  alloweth.     ^  Or,  sendeth  forth.     *  Gr.,  As  unto. 
human  things — the   sower  being  quite   in  the  background,  and  the  whole 
stress  being  on  the  seed,  its  power  and  development." — Alford. 

knoweth  not  Jioiv]  it  is  a  mistaken  notion  to  be  taking  up  the  seed  to  see 
whether  it  is  growing.  "  He  who  sows  does  not  know  how  that  takes  place." 
He  sleeps  and  rises,  i.  e.,  goes  about  his  ordinary  duties,  without^  being 
anxious  as  to  its  growth,  and  not,  as  Wesley  explains  it,  "has  it  continually 
in  his  thoughts."  See  Alford.  It  rather  illustrates  the  confidence  the 
Christian  teacher  should  have  in  the  growth  of  the  seed  he  has  sown. 

28.  of  herself]  =  of  its  own  accord,  spontaneously.  It  is  used  of  the 
gate  of  Peter's  prison  opening  of  its  own  accord,  in  Acts  xii,  10. 

first  the  hladel  there  is  a  law  of  orderly  development  in  natural  growth  ; 
so  also  is  it  in  reference  to  spiritual  growth  ;  comp.  1  John  ii,  12-14.  "  By 
such  insensible  degrees  shall  the  Gospel  gain  ground  in  the  world  and  ripen 
into  a  harvest  of  glory." — Doddridge. 

29.  the  sicJcW]  The  sickle  is  only  mentioned  in  the  N.  T.  here,  and  in  Eev. 
xiv,  14, 15.     For  the  entire  parable  comp.  1  Pet.  i,  23-25. 

30.  Whereunto  shall  we  liken"] 
This  method  of  asking  a  question 
before  beginning  a  discourse  was 
known  to  the  Rabbis.  The  parables 
of  the  Sower  and  the  Tares  (Matt, 
xiii,  24-30  and  36-43)  had  been 
discouraging  to  the  disciples,  and 
now,  lest  they  should  be  tempted  to 
lose  heart  and   to  despair,  the  two 

E arables  (the  Mustard  Seed  and  the 
leaven)  are  spoken  for  their  encour- 
agement. ' '  My  kingdom, ' '  the  Lord 
would  say,  **  shall  survive  these  losses 
and  surmount  these  hindrances,  until, 
small  as  its  first  beginnings  may  ap- 
pear, it  shall,  like  a  mighty  tree,  fill 
the  earth  with  its  branches;  like 
leaven,  diflFiise  its  influence  through 
all  the  world." 

31.  a  grain  of  mustard  seed]  the 
growth  of  a  worldly  kingdom  had  been 
already  set  forth  under  the  image  of 
a  tree,  and  that  of  the  kingdom  of 
God  also  had  been  similarly  com- 
pared. (See  Dan.  iv,  10-12  ;  Ezek. 
xvii,  22,  24 ;  xxxi,  -3-9).  Christ  him- 
self sows  the  seed,  which  attains  a 
corresponding  spiritual  growth. 


MxTSTABD  {Sinapis  Nigra,  after  Dr.  Carruthere). 


Mabk  IV,  32-34.]  ON  THE   GOSPEL   OF  MARK.  63 


Authorized  Version, 

when  it  is  sown  in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth : 

32  But  when  it  is  sown,  it  groweth  up,  and  be- 
cometh  greater  than  all  herbs,  and  shooteth  out 
great  branches ;  so  that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it. 

33  And  with  many  such  parables  spake  he  the 
word  unto  them,  as  they  were  able  to  hear  it. 

34  But  without  a  parable  spake  he  not  unto 
them :  and  when  they  were  alone,  he  expounded 
all  things  to  his  disciples. 


Revised  Version. 

earth,  though  it  be  less  than  all  the  seeds 

32  that  are  upun  the  earth,  yet  when  it  is  sown, 
groweth  up,  and  becometh  greater  than  all 
the  herbs,  and  putteth  out  great  branches; 
BO  that  the  birds  of  the  heaven  can  lodge 
under  the  shadow  thereof. 

33  And  with  many  such  parables  spake  he 
the  word  unto  them,  as  they  were  able  to 

34  hear  it :  and  without  a  parable  spake  he  not 
unto  them :  but  privately  to  his  own  disciples 
he  expounded  all  things. 

in  the  eartJil  in  Matt,  xiii,  31,  a  man  Is  represented  as  taking  and  sow- 
ing it  "in  his  field,''''  while  Luke,  xiii,  19,  says  "  into  his  garden.^ ^  As  to 
the  sowing  and  its  purpose,  see  John  xii,  24. 

less  than  all  the  seeds]  ''  small  as  a  grain  of  mustard  seed  "  was  a  pro- 
verbial expression  among  the  Jews  for  something  exceedingly  minute. 
The  mustard  seed  is  not  the  least  of  all  seeds  in  the  woi-ld,  but  of  all  which 
the  husbandman  was  accustomed  to  sow,  and  the  "tree,"  when  full  grown, 
was  larger  than  the  other  herbs  in  his  garden. — Camb.  Bible.  "  Doubtless 
this  is  chosen  [to  represent  the  kingdom]  not  with  reference  to  great- 
ness which  it  obtains  in  the  end,  for  in  this  many  trees  surpass  it,  but  to 
the  proportion  between  the  smallness  of  the  seed  and  the  greatness  bf  the 
tree  which  unfolds  itself  therefrom." — Trench.  Then  it  possessed  medi- 
cinal qualities  best  brought  out  by  being  bruised.  See  Ezek.  xlvii,  12  ; 
Rev.  xxii,  2. 

32.  great  branches']  in  hot  countries,  as  in  Judea,  the  mustard  tree 
attains  a  great  size.  Thomson  saw  it  on  the  rich  plain  of  Akkar  as  tall  as 
the  horse  and  his  rider.  Hackett  saw  plants  of  mustard  from  seven  to  nine 
feet  high,  and  the  birds  lighting  on  their  branches.  Whitby  quotes  Rabbi 
Calipha  as  saying,  "  A  stalk  of  mustard  seed  was  in  my  field,  into  which  I 
was  used  to  climb,  as  men  do  into  a  fig  tree." 

lodge  under  the  shadoio  of  it]  ' '  Christ' s  kingdom  shall  attract  multitudes  by 
the  shelter  and  protection  which  it  offers  ;  shelter,  as  it  has  often  proved, 
from  worldly  oppression,  shelter  from  the  great  power  of  the  devil." 

33.  many  such  parables]  it  is  obvious  that  Mark  did  not  write  all  he 
knew  ;  so  with  John.     See  John  xxi,  25. 

as  they  icere  able]  "This  does  not  refer  to  their  worthiness,  as  Grotius 
suggests,  but  to  their  ability  to  apprehend.  It  includes,  however,  their  being 
able  to  bear  without  being  offended." — Lange. 

34.  But  without  a  parable]  "  But,'\  better  "  and,'"  as  in  R.  V.  "  This 
cannot  mean  that  he  never  taught  them  in  any  other  form,  which  would  be 
contradicted  by  the  whole  course  of  the  history,  but  only  that  whatever  he 
did  teach  in  parables  he  did  not  also  teach  in  other  forms." — Alexander. 
Or,  a  better  explanation  is,  that  on  this  occasion  he  taught  them  only  by 
parables. 

expounded^  the  Greek  word  primarily  means  "to  untie  a  knot "j  hence 
to  unfold,  make  plain  or  clear. 

Practical  Lessons. — "We  know  as  little  of  the  growing  above  ground 
as  of  the  growing  under  ground.'''— Stier.  "  God's  workmen  die,  but  his 
work  goes  on."— From  the  monument  to  the  Wesley s,  in  Westminster  Abbey. 
"  He  who  sows  the  Master's  seed,  with  an  upright  heart,  shall  come  again 
rejoicing,  bringing  his  sheaves  with  him." — A.Clarke.  "Only  when  the 
seed  comes  forth  of  itself  does  it  spring  up,  and  only  this  it  is  which  proves 
it  to  be  a  seed." — Steir.  Ryle  maintains  that  the  parable  of  the  mustard 
Beed  indicates  the  growth  of  the  visible  church  ;  most  interpreters  hold  that 
it  is  intended  to  show  the  growth  of  grace  in  the  individual  believer, 

\ 


64 


A   PICTORIAL   COMMENTARY 


[Mark  IV,  35-39. 


AuTHoaizED  Version. 

35  And  the  same  day,  when  the  even  was 
come,  he  saith  unto  them,  Let  us  pass  over  unto 
the  other  side. 

36  And  when  they  had  sent  away  the  multi- 
tude, they  took  him  even  as  he  was  in  the  ship. 
And  there  were  also  with  him  other  little  ships. 

37  And  there  arose  a  great  storm  of  wi  nd,and  the 
waves  beat  into  the  ship,  so  that  it  was  now  lull. 

38  And  he  was  in  the  hinder  part  of  the  ship, 
asleep  on  a  pillow :  and  they  awake  him,  and  say 
unto  him,  Master,  carest  thou  not  that  we  perish  ? 

39  And  he  arose,  and  rebuked  the  wind,  and 
said  unto  the  sea,  Peace,  be  still.  And  the  wind 
ceased,  and  there  was  a  great  calm. 

»0r,  Teacher. 


Revised  Version. 

35  And  on  that  day,  v/hen  even  was  come,  he 
saith  unto  them,  Let  us  go  over  unto  the 

36  other  side.  And  leaving  the  multitude,  they 
take  him  with  them,  even  as  he  was,  in  the 

37  boat.  And  other  boats  were  with  him.  And 
there  ariseth  a  great  storm  of  wind,  and  the 
waves  beat  into  the  boat,  insomuch  that  the 

38  boat  was.  now  filling.  And  he  himself  was 
in  the  stern,  asleep  on  the  cushion:  aiidthey 
awake  him,  and  say  unto  him,^  Master,  carest 

39  thou  not  that  we  perisli  ?  And  he  awoke,  and 
rebuked  the  wind,  and  said  unto  the  sea, 
Peace,  be  still.    And  tli«  wind  ceased,  and 


S5-4:l.     Stilling  the  Storm,  A.  D.,  29. 

35.  the  same  day'\  how  busy  Jesus  bad  been — be  bad  bealed  a  demoniac 
(Matt,  xii,  22)  ;  encountered  tbe  opposition  of  bis  friends  (Mark  iii,  20,  21); 
of  bis  foes  (Matt,  xii,  24-45) ;  and  probably  preacbed  several  sermons  (Matt, 
xiii ;  Mark  iv ;  Luke  xi,  37-xii,  59);  and  met  several  would-be  followers 
(Matt,  viii,  19-22).     No  wonder  be  was  weary. 

he  saith  unto  theTn]  tbe  tbree  Evangelists  agree  in  tbe  time  and  in  tbe 
cbief  incidents  of  tbis  storm. 

the  other'  side'\  after  a  long  and  exbausting  day  be  needed  retirement,  and 
repose  could  nowbere  be  more  readily  obtained  tban  in  tbe  solitude  of  tbe 
eastern  shore.  So  Farrar  and  others.  But  Canon  Cook  thinks  repose  is  not 
intimated  as  the  object  in  crossing  the  lake,  and  points  to  tbe  usual  course 
of  our  Lord,  after  teaching  in  one  place,  to  pass  to  another  to  teach  others. 
It  was  a  night  voyage. 

36.  as  lie  was]  without  any  preparation  for  the  voyage.  So  Thucydides 
(iiT,  30)  and  Xenopbon  use  the  phrase. 

37.  a  great  storm}  the  same  word  is  found  in  Luke  viii,  23.  Properly, 
it  means  a  hurricane.  It  was  one  of  those  sudden  and  violent  squalls  to 
which  tbe  Lake  of  Gennesaret  was  notoriously  exposed,  lying  as  it  does  fully 
six  hundred  feet  lower  tban  the  sea  and  surrounded  by  mountain  gorges, 
which  act  "  like  gigantic  funnels  to  draw  down  tbe  cold  winds  from  tbe 
mountains."  These  winds  are  not  only  violent,  but  they  come  down  sud- 
denly, and  often  when  the  sky  is  perfectly  clear.  One  half  of  the  lake  may 
be  in  perfect  rest,  while  the  other  half  is  in  a  wild  confusion  and  a  sheet  of 
foam.  The  words  are  remarkable  :  Mark  and  Luke  speak  of  a  "  hurricane 
ofwind^^\  Matthew  refers  to  ih.Q  e^ed  on  the  sea.  See  Thomson's  Land 
and  the  Booh ;  Wilson's  i?ecoye?'y  of  Jerusalem. 

heat\  rather,  kejA  heating.     Comp.  Matt,  viii,  24. 

38.  a  pillow]  tbe  word  only  occurs  here.  It  was  probably  the  leathern 
cushion  of  the  steersman.  These  details  we  learn  only  from  Mark.  So  Van 
Lennep  describes  a  low  bench  in  the  stern,  where  the  steersman  sits,  and  the 
captain  sometimes  rests  bis  bead  when  he  sleeps,  as  is  his  custom,  on  the 
quarter-deck.  "Tbe  high  stern  made  a  safe  and  sloping  place,  where  our 
Saviour  slept  in  the  storm." — Macgregor. 

Master]  The  "  Master^  master, ^^  of  Luke  (viii,  24),  imply  haste  and 
dread,  which  is  fully  exhibited  in  tbe  rebuke  and  apprehensive  complaint 
recorded  by  Mark  in  the  words,  "  carest  thou  not  that  we  perish  I  " 

39.  rebuked  the  wind]  all  three  Evangelists  record  that  be  rebuked  the 
wind  (comp.  Ps.  cvi,  9).     Mark  alone  gives  his  words  to  the  storm. 

the  wind  ceased]  lit.  grew  tired.  We  have  the  same  word  in  Matt,  xiv, 
32,  and  again  in  Mark  vi,  51.     After  a  storm  the  waves  continue  to  heave 


Maek  rv,  40, 41.]  ON  THE   GOSPEL   OF   MARK.  65 

AuTHOEizED  Version.  i  Revised  Version. 

40  And  he  said  unto  them,  Why  are  ye  so  fear-  40  there  was  a  great  calm.  And  he  said  unto 
ful?  how  is  it  that  ye  have  no  faith?  them,  Why  are  ye  fearful?  have  ye  not  yet 

41  And  they  feared  exceedingly,  and  said  one  41  faith?  And  they  feared  exceedingly,  and 
to  another.  What  manner  of  man  is  this,  that  I  said  one  to  anotlier,  Who  then  is  this,  that 
even  the -wind  and  the  sea  obey  him ?  I        even  the  wind  and  the  sea  obey  htm? 

and  swell  for  hours,  but  here  there  was  a  "  great  calm."  "  He  here  shows 
how  perfect  harmony  and  peace,  even  in  natural  elements,  can  be  restored  by 
him." — Jacobus.  "  This  term  [rebuked]  has  given  countenance  to  a  con- 
jecture sanctioned  by  many  eminent  critics,  that  our  Saviour  had  in  view,  not 
merely  the  storm,  but  the  evil  spirits  by  whose  agency  it  had  been  stirred 
.up." — Boardmaii.  Alexander  also  favors  this  view.  Compare  the  destruc- 
tion of  Job's  children  by  a  hurricane,  raised  through  Satan's  agency.  Job  i, 
18,  19.  Lange  suggests  that  nature  has  acquired  a  wild  independence  and 
anarchy  since  man  became  unfaithful  to  his  destiny. 

4:0.  Why  are  ye  so  fearful]  rather,  why  are  ye  so  apprehensive.  They 
were  not  actually  terror-stricken.  Some  of  them,  as  fishermen,  had  doubt- 
less been  on  the  lake  in  severe  storms,  although  perhaps  not  in  so  wild  a  one 
as  this;  and  we  cannot  suppose  Peter,  or  John,  or  James,  to  be  cowards,  but 
they  were  apprehensive.  Neither  had  they  literally  "no  faith  "  in  Jesus, 
for,  if  it  had  been  wanting  altogether,  they  would  not  have  called  to  him 
for  help.  Their  faith  was  "little"  (Matt,  viii,  26),  and  Jesus  inquired, 
"  have  ye  not  yet  faith,"  as  in  R.  V.,  rather  than  "  no  faith,"  as  in  A.  V., 
or,  according  to  Luke,  "  where  is  your  faith ?"( Luke  viii,  25).  Matthew 
records  the  rebuke  by  Jesus  prior  to,  while  Mark  and  Luke  place  it  after  the 
stilling  of  the  tempest. 

4:1«  they  feared  exceedingly]  they  were  awed  at  the  exhibition  of  al- 
mighty power,  so  that  one  thought  and  one  question  was  put  by  each  to  the 
other,  "  What  manner  of  man  is  this?  "  or  rather  as  in  the  R.  V.,  "  Who 
then  is  this?"  At  such  a  moment  the  disciples  must  have  regarded  Jesus 
with  the  holy  awe  which  is  due  to  God  only,  an  awe  which  would  doubtless 
be  felt  by  the  mariners  who  were  in  the  other  "little  ships"  (v.  36j,  and 
who,  though  not  among  the  avowed  followers  of  Jesus,  were  sharers  of  the 
peace  which  now  pervaded  the  bosom  of  the  lake  ;  so,  many  who  are  outside 
the  church  participate  in  the  peaceful  blessings  which  it  brings. 

PRACTICA.L  Suggestions. — "The  heathen  poet  makes  the  god  force  the 
winds,  with  his  trident,  into  their  cave  ;  there  is  a  greater  and  simpler  grandeur 
in  Mark's  narrative — Jonah  slept  in  a  storm,  weary,  but  with  a  guilty  con- 
Bcience ;  Jesus  slept,  weary  also,  but  with  a  conscience  undefiled.  Jonah 
was  running  away  from  duty  ;  Jesus  was  hastening  to  do  it." — John  Hall. 
"Storms  may  indeed  assail  us,  and  our  fears  may  be  great...  when  he  awakes  for 
our  help  he  will  speak  every  tempest  into  a  calm,  and  turn  our  terrors  into 
adoring  love." — Scott.  "  As  certainly  as  he  could  not  sink  with  his  disciples 
on  that  day,  he  will  not  suffer  his  disciples  to  sink  on  this." — Schleiermacher. 
"  When  there  is  storm  in  the  soul,  thou  knowest  what  it  is  for  and  whither 
to  fly.  What  calmness  in  the  soul  when  the  Lord  arises  and  utters  his 
voice!" — Gossner.  "The  Lord  rises,  confronting  the  storm,  speaks  as  the 
Master  of  the  elements  that  are  raging  about  him,  and  the  result  is  immedi- 
ate...He  is  Master  of  the  Universe;  all  things  must  serve  him." — Uowson. 
"The  miracles  of  Jesus,  as  attestations  that  the  elements  of  nature  were 
plastic  in  his  hands,  are  really  a  new  key  to  the  grandest  scientific  principle 
in  the  universe,  which  is  that  God  lives,  and  moves,  and  acts  in  all  nature, 
every  instant,  and  that  the  whole  creation  is  formed  and  guided  in  the  inter- 
est of  the  spiritual  maa." — F.  D.  Huntingdon. 
6 


66 


A   PICTORIAL   COMMENTARY 


[Maek  V,  1-3. 


Revised  Version. 
5      And  they  came  to  the  other  side  of  the  sea, 

2  into  the  country  of  the  Gerasenes.  And 
when  he  was  come  out  of  the  boat,  straight- 
way there  met  him  out  of  the  tombs,  a  man 

3  with  an  unclean  spirit,  who  had  his  dwelling 
in  the  tombs :  and  no  man  could  any  more 


Authorized  Version. 

C^HAP.    V. — And   they  came  over  unto  the 
J     other  sida  of  the  sea,  into  the  country  of 
the  Gadarenes. 

2  And  when  he  was  come  out  of  the  ship,  im- 
mediately there  met  him  out  of  the  tombs  a  man 
with  an  unclean  spirit. 

3  Who  had  his  dwelling  among  tha  tombs; 
and  no  man  could  bind  him,  no,  not  with  chains : 

Ch.  V.  1 — 10.  The  Healing  of  the  Gadarene  Demoniac. 
This  chapter  brings  to  our  consciousness,  in  the  most  vivid  manner,  the 
depth  of  the  evil  filling  this  fallen  world.  The  mind  is  often  oppressed  with 
the  inquiry,  Why  are  all  these  terrible  trials  and  sorrows  in  any  system  of 
created  things  ?  The  question  must  remain  without  a  compltte  answer  until 
man  reaches  another  state  of  intelligence  ;  but  it  may  be  partially  answered 
here:  (1)  evil  is  an  incident  to  any  moral  system;  (2j  natural  evils  are 
in  keeping  with  fallen  man ;  (3j  pain  is  a  safeguard,  warning  man  against 
serious  danger  ;  (4)  evil  may  be  made  subservient  to  greater  good  in  a  race 
fallen  as  we  are.  Consult  Hitchcock,  Itelig.  of  Geology^  pp.  179-^51  ;  ^Mt- 
ler^s  A rialo;it/,  Leibnitz,  etc. 

1.  the  Gadarenes}  on  the  eastern  side  of  the  lake.  The  records  of  this 
miracle  vary  in  their  readings  between  (i)  Gadarenes^  (2)  Gergesenes,  and 
(3)  Gerasenes.  Most  authorities  give  Gerasenes,  as  in  R.  V.  Alford  reads, 
Gerg^senes.  (a)  Gadara,  the  capital  of  Peraea,  lay  S.  E.  of  the  southern 
extremity  of  Gennesaret,  at  a  distance  of  about  seven  miles  from  Tiberias, 
its  country  being  called  Gadaritis  ;  (6)  Gerasa  lay  on  the  extreme  eastern 
limit  of  Per<fia,  and  was  too  far  from  the  lake  to  meet  the  requirements  of 
the  narrative  ;  (c)  Gergesa  was  a  little  town  nearly  opposite  Capernaum, 
the  ruined  site  of  which  is  still  called  Kerza  or  Gersa.  Origen  tells  us  that 
the  exact  site  of  the  miracle  was  here  pointed  out  in  his  day.  Mark  and 
Luke  indicate  generally  the  scene  of  the  miracle,  Gadara  being  a  place  of 
importance  and  acknowledged  as  the  capital  of  a  district,  while  Gerasa  may 
refer  to  some  district.     See  Schafifs  Diet,  of  the  Bible. 

2.  Old  of  the  tomhs] 
the  Hebrews  used  natu- 
ral caves,  and  also  re- 
cesses hewn  by  art  out 
of  the  rock,  for  tombs. 
They  were  often  so 
large  as  to  be  supported 
with  columns,  and  had 
cells  upon  their  sides 
for  the  reception  of  the 
dead.  Such  places 
were  regarded  as  un- 
clean (Num.  xix,  11, 
16 ;  Matt,  xxiii,  37). 
These  rock  caves  are 
frequently  used  fo  r 
shelter,  and  the  Arabs 
sometimes  dwell  in 
them  during  the  winter. 
Many  such  caves  or 
tombs  can  still  be  traced  in  the  ravines  on  the  Eastern  side  of  the  lake. 

a  man}  Matthew  (viii,  28)  mentions  two  demoniacs,  Luke  (viii,  27)  and 
Mark  only  one.     Probably  one  was  so  much  fiercer,  that  the  other  was  hardly 


The  above  illustration  of  a  rock -cut  tomb  is  from  the  "  Me- 
moirs of  the  Survey  of  Western  Palestine,"  and  is  one  of  great 
antiquity.  Many  such  tombs  exist  near  the  village  of  Meron, 
supposed  to  be  identical  with  Meroth,  mentioned  by  Josephus 
and  in  u;)per  Galilee. 


Mabk  V,  4-9.]  ON  THE   GOSPEL*  OP  MARK.  67 


Revised  Versiox. 

4  bind  him,  no,  not  with  a  chain ;  because  that 
he  had  been  often  bound  with  fetters  and 
chains,  and  the  chains  had  been  rent  asunder 
by  him,  and  the   fetters  broken  in  pieces: 

5  and  no  man  had  strength  to  tame  him.  And 
always,  night  and  day,  in  the  tombs  and  in 
the  mountains,  he  was  crying  out,  and  cut- 

6  ting  himself  with  stones.  And  when  he  saw 
Jesus  from  afar,  he  rauandwoi-shipped  him; 

7  and  crying  out  with  a  loud  voice,  he  saith, 
What  have  I  to  do  with  thee,  Jesus,  thou 
Son  of  the  Most  High  God?     I  adjure  thee 

8  by  God,  torment  me  not.  For  he  said  unto 
him.  Come  forth,  thou  unclean  spirit,  out  of 

9  the  man.  And  he  asked  him,  What  is  thy 
name  ?    And  he  saith  unto  him,  My  name  is 


Authorized  Version. 

4  Because  that  he  had  been  often  bound  with 
fetters  and  chains,  and  the  chains  had  been 
plucked  asunder  by  him,  and  the  fetters  broken 
in  pieces:  neither  could  any  man  tame  him. 

5  And  always,  night  and  day,  he  was  in  the 
mountains,  and  in  the  tombs,  crying,  and  cut- 
ting himself  with  stones. 

ti  But  when  he  saw  Jesus  afar  off,  he  ran  and 
worshipped  him, 

7  And  cried  with  a  loud  voice,  and  said,  What 
have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
most  high  God?  I  adjure  thee  by  God,  that 
thou  torment  me  not. 

8  For  he  said  unto  him.  Come  out  of  the  man, 
tJiou  unclean  spirit. 

9  And  he  asked  him,  What  is  thy  name? 
And  he  answered,  saying.  My  name  is  Legion : 
for  we  are  many. 

noticed.  "Amid  all  the  boasted  civilization  of  antiquity,  there  existed  no 
hospitals,  no  penitentiaries,  no  asylums ;  and  unfortunates  of  this  class, 
being  too  dangerous  and  desperate  for  human  intercourse,  could  only  be 
driven  forth  from  among  their  fellow-men,  and  restrained  from  mischief  by 
measures  at  once  inadequate  and  cruel." — Farrar. 

an  unclean  spirit]  i.  c,  an  evil  spirit ;  a  demon. 

Tio,  not  with  chains]  comp.  R.  V.  It  is  a  general  expression  for  any 
bonds  confining  the  hands  or  feet.  Comp.  Acts  xxi,  33  ;  Eph.  vi,  20  ;  Rev. 
XX,  1  ;  fetters  were  restricted  to  the  feet.  "  These  were  not  necessarily  of 
metal.  The  two  processes  of  snapping  the  chains  by  one  convulsive  move- 
ment, and  wearing  away  (not  breaking)  the  latter  [fetters]  by  friction,  rather 
suggests  the  idea  of  ropes  or  cords,  as  in  the  case  of  Samson  (Judg.  xv,  13)." 
— Plumptre. 

4.  he  had  been  often']  each  Evangelist  adds  something  to  complete  the 
picture  ;  Matthew  says  he  made  the  way  impassable  for  travellers  (viii,  28)  ; 
Luke  says  he  was  without  clothing  (viii,  27) ;  Mark  that  he  cried  night  and 
day  and  cut  himself  with  stones  (v,  5). 

broken  in  pieces]  for  another  instance  of  the  extraordinary  muscular 
strength  which  maniacs  put  forth,  see  Acts  xix,  16. 

6.  worshipped  him]  the  Greek  word  signifies  primarily,  "kissing,"  as 
in  salutation.  The  English  word  "  worship  "  has  a  wider  meaning  among 
old  writers  than  that  of  adoring  God,  which  is  now  attached  to  it.  Luke 
says  "he  fell  down  before  him." 

7.  What  have  I  to  do  with  theef]  literally,  What  is  there  beticeen  thee 
and  me ?     What  have  we  in  common?     Why  interferest  thou  with  us? 

most  high]  "  The  old  Hebrew  word  Ulion  found  a  ready  equivalent  in  the 
Greek  '  6^'£<7ro<r,'  which  had  already  been  used  by  Pindar  as  a  divine  name." 
— Ellicott.  "These  men  [demoniacs]  must  have  made  their  remarkable 
confessions  by  a  preternatural  influence  common  to  them  all,  which  con- 
trolled their  minds  and  shaped  their  utterance." — ^S".  Hopkins.  Their  public 
recognition  of  Jesus  as  the  Son  of  God  was  in  advance  of  the  popular  opin- 
ion, and,  indeed,  generally  quite  contrary  to  it.  Public  feeling,  therefore, 
did  not  influence  them  to  make  this  confession. 

9a  My  name  is  Legion]  Why  Jesus  asked  this  question  is  not  clear.  It 
may  have  been  addressed  to  the  man  and  answered  by  the  demon  ;  or  it  may 
have  been  intended  to  call  forth  this  answer,  to  show  the  desperate  nature  of 
the  case.  "  He  had  seen  the  thick  and  serried  ranks  of  a  Roman  legion, 
that  fearful  instrument  of  oppression,  that  sign  of  terror  and  fear  to  the  con- 
quered nations."    The  legion  originally  consisted  of  about  8000  soldiers,  but 


68  A   PICTORIAL   COMMENTAliY  [Mark  V,  10-15. 


10  Legion;  for  we  are  many.  And  he  besought 
him  much  that  he  would  not  send  them  away 

11  out  of  the  country.  Now  there  was  thereon 
the  mountain  side    a  great   herd  of  swine 

12  feeding.  And  they  besought  him,  saying, 
Send  us  into  the  swine,  that  we  may  enter 

13  into  them.  And  he  gave  them  leave.  And 
the  unclean  spirits  came  out,  and  entered 
into  the  swine:  and  the  herd  rushed  down 
the  steep  into  the  sea,  in  number  about  two 
thousand;    and  they  wore  choked  in  the  sea. 

14  And  they  that  fed  them  fled,  and  told  it  in 
the  city,  and  in  the  country.  And  they 
came  to  see  what  it  was  that  had  come  to 

15  pass.  And  they  come  to  Jesus,  and  behold 
*  him  that  was  possessed  with  devils  sitting, 
clothed  and  in  his  right  mind,  even  him  that 

16  had  the  legion :  and  they  were  afraid.    And 


AuTHOBizED  Version.  I  Revised  Version 

10  And  he  besought  him  much  that  he  would 
not  send  them  away  out  of  the  country. 

11  Now  there  was  there  nigh  unto  the  moun- 
tains a  great  herd  of  swine  feeding. 

12  And  all  the  devils  besought  him,  saying. 
Send  us  into  the  swine,  that  we  may  enter  into' 
them. 

13  And  forthwith  Jesus  gave  them  leave.  And 
the  unclean  spirits  went  out,  and  entered  into 
the  swine:  and  the  herd  ran  violently  down  a 
steep  place  into  the  sea,  (they  were  about  two 
thousand ;)  and  were  choked  in  the  sea. 

14  And  they  that  fed  the  swine  fled,  and  told 
it  in  the  city,  and  in  the  country.  And  they 
went  out  to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and  see  him  that 
was  possessed  with  the  devil,  and  had  tlie  legion. 
Bitting,  and  clothed, and  in  his  right  mind:  and 
they  were  afraid. 

■•■  Or,  the  demoniac. 

at  that  time  comprised  6000  footmen  and  600  cavalry.  It  is  a  phrase  for  any 
indefinitely  large  number.  Compare  (1)  the  "seven  demons"  by  whom 
Mary  Magdalene  was  possessed  (Luke  viii,  2) ;  (2)  the  "  seven  other  spirits" 
"  worse  than  the  first."  taking  up  their  abode  in  a  man  (Matt,  xii,  45). 

10.  he  besought]  the  Alexandrian  MS.  reads  "  they  besought." 

out  of  the  country']  Luke  says  into  ''  the  deep,"  i.  e.,  ''the  abyss  "  of  hell 
(viii,  31). 

11.  a  great  herd  of  swine]  in  that  region  Jews  lived  mingled  with  .Gen- 
tiles. If  their  owners  were  only  in  part  Jews,  who  merely  trafficked  in  these 
animals,  still  they  were  not  justified  before  the  law^.  The  wady  Semak  in 
this  region  is  still  ploughed  up  by  wild  hogs,  in  search  of  roots,  upon  which 
they  live.  ''  A  modern  physician  suggests  that  the  newly- discovered  disease, 
trichina  spiralis,  [Trichinosis  ?]  found  in  the  muscles  of  hogs,  is  a  scientific 
endorsement  of  the  wisdom  of  the  Levitical  enactments." — Vincent. 

12.  se7id  us  into  the  swine]  "  From  this  we  should  infer,"  says  Whedon: 
"(1)  That  the  infernals  preferred  a  human  residence  to  a  bestial  one  ;  (2)  but 
they  preferred  a  bestial  one  to  their  own  infernal  home." 

13.  gave  them  leave]  clearly  an  inaccurate  translation.  It  should  read, 
"  suffered  them."  In  Luke  (viii,  32),  the  same  word  is  rendered  "  suffered." 
The  K.  V.  reads,  "gave  leave,"  in  both  passages,  though  in  six  of  the 
other  seven  passages  in  the  Gospels  it  renders  the  same  word  "  suffer  "  ;  See 
Matt,  viii,  21,  31;  xix,  8;  Mark  x,  4;  Luke  ix,  69,  61;  the  exception  is 
John  xix,  38.  "  Even  Weiss,  who  will  not  be  accused  of  extreme  ortho- 
doxy, admits  that  the  narrative  does  not  imply  that  Jesus  gave  the  demons 
leave  to  enter  the  swine.... There  is  a  great  difference  between  '  suffering,' 
that  is,  '  not  prohibiting,'  and  'giving  leave.'     Quoted  by  A.  Edersheim. 

went  out]  "it  was  a  magnificent  display  of  the  power  of  Christ,  that 
by  his  voice,  not  one  devil,  but  a  great  multitude  of  devils,  were  suddenly 
driven  out." — John  Calvin. 

down  a  steep  place]  At  Kerza  or  Oersa,  "where  there  is  no  precipice 
running  sheer  to  the  sea,  but  a  narrow  belt  of  beach,  the  bluff  behind  is  so 
steep,  and  the  shore  so  narrow,  that  a  herd  of  swine  rushing  frantically 
down,  must  certainly  have  been  overwhelmed  in  the  sea  before  they  could 
recover  themselves." — Tristram. 

and  were  choked]  what  an  interposition  to  the  inhabitants  of  the  district. 
If  the  swine,  naturnlly  wild,  had  been  allowed  to  roam  at  large  possessed  by 
the  untamealDle  devils,  they  would  have  been  a  hundredfold  worse  and  more 
dreadful  than  the  poor  man  had  been  whom  they  had  made  terrible  to  all. 

15.     clothed]  Luke  informs  us  (viii,  27),  that  the  wretched  man  wore  no 


Mark  V,  16-20.]  ON   THE   GOSPEL    OF   MARK.  69 


Revised  Version. 
they  that  saw  it  declared  unto  them  how  it 
befell  ^  him  that  was  possessed  with  devils, 


Authorized  Version. 

16  And  they  that  sawi<  told  them  how  it  befell 
to  him  that  was  possessed  with  the  devil,  and 
aho  concerning  the  swine.  j  17  and  concerning  the  swine.    And  they  began 

17  And  they  began  to  pray  him  to  depart  out  to  beseech  him  to  depart  from  their  borders. 
of  their  coasts.                                                              I  18  And  as  he  was  entering  into  the  boat,  he  that 

had  been  possessed  with  ^  devils  besought 

19  him  that  he  might  be  with  him.  And  he 
eufiered  him  not,  but  saith  unto  him.  Go  to 
thy  house  unto  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for 

20  thee,  and  how  he  had  mercy  on  thee.  And 
he  went  his  way,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done 
for  him :  and  all  men  did  marvel. 


18  And  when  he  was  come  into  the  ship,  he 
that  had  been  possessed  with  the  devil  prayed 
him  that  he  might  be  with  him. 

19  Howbeit  Jesus  suffered  him  not,  but  saith 
unto  him.  Go  home  to  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for  thee, 
and  hath  had  compassion  on  thee. 

20  And  he  departed,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done  for 
him :  and  all  men  did  marvel. 

^  Or,  the  demoniac.     '  Gr.  demons. 

clothes.  *' On  descending  from  the  heights  of  Lebanon,  I  found  myself," 
writes  Warburton,  "in  a  cemetery....The  silence  of  the  night  was  now  broken 
by  fierce  yells  and  bowlings,  which  I  discovered  proceeded  from  a  naked 
maniac,  who  was  fighting  with  some  wild  dogs  for  a  bone."  Seeing  the  de- 
monized  one  sane  and  sound,  they  "  were  afraid,"  terrified,  awe-struck,  not 
from  fear  of  further  loss  or  bodily  danger,  but  filled  with  religious  terror. 

17.  to  depart  out  of  their  coasts^  many  were  doubtless  annoyed  at  the 
losses  they  had  already  sustained,  and  feared  greater  losses  might  follow. 
''  And  their  prayer  was  heard :  he  did  depart ;  he  took  them  at  their  word  ; 
and  let  them  alone,"  (cf.  Exod.  x,  28,  29).— Trench. 

18.  A7id  when  he  was...^  or,  when  he  loas  stepping  into  the  boat. 

that  he  might  be  with  him]  either  (1)  in  a  spirit  of  the  deepest  gratitude, 
longing  to  be  with  his  benefactor;  or,  (2)  fearing  lest  the  many  enemies, 
from  whom  he  had  been  delivered,  should  return.     Comp.  Matt,  xii,  44,  45. 

19.  and  tell  therri]  he  requires  the  man  to  declare  his  cure  and  the  power 
of  Jesus  in  Decapolis,  since  the  people  would  not  bear  the  presence  of  Jesus 
himself.  On  others  (comp.  Matt,  viii,  4  ;  Luke  viii,  56)  after  shewing  forth 
towards  them  his  miraculous  power,  he  enjoined  silence. 

20.  Decapolis']  When  the  Romans  conquered  Syria,  b.  c.  65,  they  re- 
built, partially  colonized,  and  endowed  with  certain  privileges  ''  ten  cities," 
the  region  being  called  Decapolis,  and  which  had  been  originally  colonized 
by  the  veterans  of  Alexander  the  Great.  All  the  cities  lay,  with  the  excep- 
tion of  Scythopolis,  east  of  the  Jordan,  and  to  the  east  and  southeast  of  the 
Sea  of  Galilee.  They  were  (but  there  is  some  variation  in  the  lists),  1  Scy- 
thopolis (the  largest)  ;  2,  Hippos  ;  3,  Gadara ;  4,  Pella  (to  which  the  Chris- 
tians fled  when  Jerusalem  was  destroyed  by  Titus) ;  5,  Philadelphia ;  6, 
Gerasa ;  7,  Dion ;  8,  Canatha  ;  9,  Raphana  ;  10,  Damascus.  The  name 
occurs  three  times  in  the  Scriptures  :  {a)  here ;  (6)  Matt,  iv,  25  ;  and  (c) 
Mark  vii,  31.     It  denoted  a  large  district  on  both  sides  of  the  Jordan. 

Practical  Suggestions.—"  That  evil  spirits  exist  is  as  certain  as  the  ex- 
istence of  angels.  They  are  in  sympathy  with  Satan,  their  head,  who  is  god 
of  this  world,  in  a  limited  sense,  and  at  war  with  Christ's  kingdom." — John 
Hall.  Go  to  Jesus  to  be  delivered  from  any  form  of  evil.  "Satan,  as  a 
master,  is  bad  j  his  work  much  worse  ;  and  his  wages  worst  of  all.  If  Satan 
doth  fetter  us,  it  is  indifferent  to  him  whether  it  be  by  a  cable  or  a  hair  ;  nay, 
perhaps  the  smallest  sins  are  his  greatest  stratagems." — Fuller.  "  Many  fly 
from  this  history  as  though  the  devils  had  entered  into  them  and  plunged 
them  into  a  sea  of  unbelief."— >S^zer.  "  The  greatest  demoniac  becomes  a 
preacher  of  salvation  to  ten  cities.  In  the  dark  land  of  Gadara  Christ  leaves 
for  a  while  a  representative,  since  they  cannot  bear  his  personal  presence." 
^—Lange.     "I  doubt  whether  men  who  have  been  suddenly  converted  to 


70  A   PICTORIAL  COMMENTARY  [Mark  V,  21-27. 


Revised  Version. 

21  And  when  Jesus  had  crossed  over  again  in 
the  boat  unto  the  other  side,  a  great  multi- 
tude was  gathered  unto  him:  and  he  was  by 

22  the  sea.  And  there  cumeth  one  of  the  rulers 
of  the  synagogue,  Jalrus  by  name ;  and  see- 

23  ing  him,  lie  lalleth  at  his  feet,  and  beseech- 
eth  him  much,  saying.  My  little  daughter  is 
at  the  point  of  death :  I  pray  lliee,  that  thou 
come  and  lay  thy  hands  on  her,  that  she  may 

24  be  ^  made  whole,  and  live.  And  he  went 
with  him;  and  a  great  multitude  followed 
him,  and  they  thronged  him. 

25  And  a  woman,  which  had  an  issue  of  blood 

26  twelve  years,  and  had  suflered  many  things 
of  many  physicians,  and  had  spent  all  that 
she  had,  and  was  nothing  bettered,  but  rather 

27  grew  worse,  having  heard  the  things  con- 
cerning Jesus,  came  in  the  crowd  behind. 


Authorized  Version. 

21  And  when  Jesus  was  passed  over  again  by 
ship  unto  the  other  side,  much  people  gathered 
unto  him :  and  he  was  nigh  untu  the  sea, 

22  And,  behold,  there  cumeth  one  of  the  rulers 
of  the  synagogue,  Jairus  by  name;  and  when  he 
saw  him,  he  fell  at  his  feet, 

23  And  besought  him  greatly,  saj  ing.  My  lit^ 
tie  daughter  lieth  at  the  point  of  death :  /  ijray 
thee,  come  and  lay  thy  hands  on  her,  that  she 
may  be  healed;  and  she  shall  live. 

24  And  Jesus  went  with  him ;  and  much  peo- 
ple followed  him,  and  thronged  him. 

25  And  a  certain  woman,  which  had  an  issue 
of  blood  twelve  years, 

26  And  had  suflered  many  things  of  many  phy- 
sicians, and  had  spent  all  that  she  had,  and  was 
nothing  bettered,  but  rather  grew  worse, 

27  When  she  had  heard  of  Jesus,  came  in  the 
press  behind,  and  touched  his  garment. 

1  Or,  saved 

God  in  the  army,  the  navy,  the  law,  or  the  merchant's  oflSce,  do  not  forsake 
their  professions  with  undue  precipitation,  in  order  to  become  clergymen." 
— Myle.  The  demoniac  was  not  allowed  to  be  with  Jesus,  but  sent  to  his 
home.  A  converted  man,  wherever  he  is,  should  be  a  missionary  to  his 
fellow-men.  "  Though  we  are  not  tortured  by  the  devil,  yet  he  holds  us  as 
his  slaves,  till  the  Son  of  God  delivers  us  fpom  his  tyranny.  Naked,  torn 
and  disfigured,  we  wander  about,  till  he  restores  usto  soundness  of  mind.  Itre- 
mains  that,  in  magnifying  his  grace,  we  testify  our  gratitude. " — John  Calvin. 
21—4:8.    Jairus's  Daughter  and  the  Woman  with  an  Issue  of  Blood. 

21.    unto  the  other  side^  i.  e.,  the  western  side  of  the  lake,  near  Capernaum. 

22#  the  rulers  of  the  synagoguel  "  The  Jews  had  three  courts:  (1)  The 
great  Sanhedrin  at  Jerusalem  ;  (2)  in  cities  having  120  men  to  bear  office, 
the  smaller  council  or  Sanhedrin  of  23  judges  ;  (3)  in  the  smallest  towns,  a 
court  of  8  judges.  A  synagogue  was  formed  in  places  where  there  were  10 
students  of  the  law  ;  and  of  these  ten,  three  usually  served  as  magistrates." 
See  Lightfoot,  Greswell,  and  Edersheim.  Each  synagogue  had  a  kind  of 
chapter  or  college  of  elders,  presided  over  by  a  ruler^  who  superintended 
the  services,  and  possessed  the  power  of  excommunication.  From  this,  as 
well  as  Acts  xiii,  15,  it  would  appear  that  some  synagogues  had  several 
rulers. 

Jairus  hy  name']  a  Greek  form  of  Jair  (Judg.  x,  3),  with  a  Latin  termination. 

23.  My  little  daughter']  His  "  only  daughter^''''  Luke  viii,  42.  The  use 
of  diminutives  is  characteristic  of  Mark.  Here  we  have  "  little  daughter  ;" 
in  V.  41,  "Damsel,"  or  ^^  little  maid;^^  in  vii,  27,  "  dogs  =  Zz^Ze  dogs,^^ 
^^  whelps;"  in  viii,  7,  a  few  "  small  fishes  ;"  in  xiv,  47,  his  ear,  literally  "a 
little  ear"  She  was  about  twelve  years  of  age,  Luke  viii,  42.  Of  the  three 
persons  who  are  mentioned  as  having  been  raised  from  the  dead  by  Christ, 
one  was  the  only  son  of  a  widow,  one  the  only  dauschter  of  Jairus,  and  the 
third  the  only  brother  of  the  two  sisters,  Mary  and  Martha. 

at  the  point  of  death]  the  original  word  is  one  of  the  frequent  Latinisms 
of  Mark.  She  lay  a  dying  (Luke  viii,  42),  and  all  but  gone  when  he  left  her, 
life  ebbing  out  so  fast,  that  he  could  even  say  of  her  that  she  was  "  dead  " 
(Matt,  ix,  18),  at  one  moment  expressing  himself  in  one  language,  at  the 
next  in  another. 

25.  a  certain  woman]  **  such  overflowing  grace  is  in  him,  the  Prince  of 
life,  that  as  he  is  hastening  to  the  accomplishing  of  one  work  of  his  power,  he 
accomplishes  another,  as  by  the  way." — Trench. 

an  issue  of  blood]  her  malady  (Lev.  xv,  19-27),  not  only  unfitted  her  for  all 


Make  V,  28-33.] 


ON   THE  GOSPEL   OP   MARK. 


71 


Revised  Version. 

28  and  touched  his  garment.  For  she  said,  If  I 
touch  but  his  garments,  I  shall  be  ^  made 

29  whole.  And  straightway  the  fountain  of  her 
blood  was  dried  up;  and  she  felt  in  her  body 

30  that  she  was  healed  of  her  ^  plague.  And 
straightway  Jesus,  perceiving  in  himself  that 
the  power  proceeding  from  him  had  gone 
forth,  turned  him  about  in  the  crowd,  and 

31  said.  Who  touched  my  garments?  And  his 
disciples  said  unto  him,  Thou  seest  the  mul- 
titude thronging  thee,  and  sayest  thou,  Who 

32  touched  me?     And  he  looked  round  about 

33  to  see  her  that  had  done  this  thing.    But  the 


Authorized  Version. 

28  For  she  said,  If  I  may  touch  but  his  clothes, 
I  shall  be  whole. 

29  And  straightway  the  fountain  of  her  blood 
was  dried  up ;  and  she  felt  in  her  body  that  she 
was  healed  of  that  plague. 

30  And  Jesus,  immediately  knowing  in  him- 
self that  virtue  had  gone  out  of  him,  turned  him 
about  in  the  press,  and  said.  Who  touched  my 
clothes? 

31  And  his  disciples  said  unto  him.  Thou  seest 
the  multitude  thronging  thee,  and  sayest  thou, 
Who  touched  me  ? 

32  And  he  looked  round  about  to  see  her  that 
had  done  this  thing. 

33  But  the  woman  fearing    and    trembling, 

^  Or,  saved.     ^  Gr.  scourge. 

the  relationships  of  life,  but  was  popularly  regarded  as  the  direct  conse- 
quence of  sinful  habits. 

28.  Ms  garment]  the  law  of  Moses  commanded  every  Jew  to  wear  at 
each  corner  of  his  tallith  a  fringe  or  tassel  of  blue,  to  remind  them  that  they 
were  God's  people  (Num.  xv,  37-40;  Deut.  xxii,  12).  ''Two  of  these 
fringes  usually  hung  down  at  the  bottom  of  the  robe,  while  one  hung  over 
the  shoulder  where  the  robe  was  fastened  round  the  person."  Those  who 
wished  to  be  esteemed  eminently  religi- 
ous were  wont  to  make  broad,  or  "en- 
large, the  borders  of  their  garments  " 
(Matt,  xxiii,  5). 

29.  of  that  plague]  or,  scourge ;  see 
chap,  iii,  10.  She  "said,"  or  literally, 
"  was  saying  "  this.  "  It  is  important, 
though  difficult,  to  realize  the  situation 
of  this  woman,  once  possessed  of  health 
and  wealth,  and  no  doubt  moving  in  re- 
spectable society,  now  beggared  and 
diseased,  without  hope  of  human  help, 
and  secretly  believing  in  the  power  of 
Christ  to  heal  her. ' '  — Alexander.  * '  Her 
case  was  such  that  she  could  not  in  mod- 
esty tell  him  publicly,  as  others  did  their 
grievances,  and,  therefore,  she  wished 
for  a  private  cure,  and  her  faith  was 
suitfid  to  her  case." — M.  Henry. 

30.  Who  touched  my  clothes  ?]  "He 
meant  to  bring  the  woman  to  open 
avowal,  for  her  highest  good." — S.  S. 
World.  "  Many  throng  him,  but  only 
one  touches  him."  "  Caro  premit,  fides 
tan  git,"  says  Augustine. 

31.  he  looked  round]  another  proof 
of  Mark's  graphic  power.  The  tense  in 
the  original  is  still  more  expressive.     It 

diQnoiQ&ihQ.ihQhept on  looking  allround,  Eastern  ^«"^ged^^ar^«^^nt  ^^'^"^  T^&vT^r^a 
that  his  eyes  wandered  over  one  after  the 

other  of  the  faces  before  him,  till  they  fell  on  her  who  had  done  this  thing. 
.33.    fearing  and  trembling]  she  may  have  dreaded  his  anger,  for,  accord- 
ing to  the  law  (Lev.  xv,  19),  the  touch  of  one  afflicted  as  she  was  caused 
ceremonial  defilement  until  the  evening. 


72  A   PICTORIAL   COMMENTARY  [Maek  V,  34-39. 


Authorized  Veesion. 
knowing  what  was  done  in  her,  came  and  fell 
down  before  him,  and  told  him  all  the  truth. 

34  And  he  said  unto  her,  Daughter,  thy  faith 
hath  made  thee  whole;  go  in  peace,  and  be 
whole  of  thy  plague. 

35  While  he  yet  spake,  there  came  from  the 
ruler  of  the  synagogue's  houae  <.ertnin  which  said, 
Thy  daughter  is  dead ;  why  troubiest  thou  the 
Master  any  further? 


Revised  Veesion. 
woman  fearing  and  trembling,  knowing  what 
had  been  done  to  her,  came  and  fell  down 

34  before  him,  and  told  him  all  the  truth.  And 
he  said  unto  her,  Daughter,  thy  faith  hath 
^  made  thee  whole ;  go  in  peace,  and  be  whole 
of  thy  =^  plague. 

35  While  he  yet  spake,  they  come  from  the 
ruler  of  the  synagogue's  house,  saying.  Thy 
daughter  is  dead:   why  troubiest  thou  the 


3G  As  soon  as  Jesus  heard  the  word  that  was  ;  36  ^Master  any  further?   But  Jesus,* not  heed- 

epoken,  he  saith  unto  the  ruler  of  the  syna-  j  ing  the  word  spoken,  saith  unto  the  ruler  of 

gogue,  Be  not  afraid,  only  believe.                        I  37  the  synagogue.  Fear  not,  only  believe.    And 

37  And  he  suffered  no  man  to  follow  him,  save  |  he  sufl'eired  no  man  to  follow  with  him,  save 
Peter,  and  James,  and  John  the  brother  of  Peter,  and  James,  and  John  the  brother  of 
James.                     .  38  James.     And  they  come  to  the  house  of  the 

38  And  he  cometh  to  the  house  of  the  ruler  of  ruler  of  the  synagogue ;  and  he  beholdeth  a 
the  synagogue,  and  seeth  the  tumult,  and  them  i  tumult,  and  muiiy  weeping  and  waiting 
that  wept  and  wailed  greatly.  39  greatly.    And  when  he  was  entered  in,  he 

39  And  when  he  was  come  in,  he  saith  unto  saith  unto  them,  Why  make  ye  a  tumult,  and 
them.  Why  make  ye  this  ado,  and  weep?  the  weep?  the  child  is  not  dead,  but  sleepeth. 
damsel  is  not  dead,  but  sleepeth.                            I 

1  Or,  saved  thee     ^Gr.  scourge.         ^  Or,  Teacher  *  Or,  overhearing. 

told  him]  probably  all  the  particulars  in  regard  to  her  long  affliction  and 
fruitless  employment  of  physicians  (Luke  viii,  47).  ''This  woman  would 
have  borne  away  a  maimed  blessing,  hardly  a  blessing  at  all,  had  she  been 
suffered  to  bear  it  away  in  secret  and  unacknowledged." 

34.  Daughter']  Our  Lord  is  recorded  to  have  addressed  no  other  woman 
by  this  title.  He  sometimes  addressed  men  as  "Son.''  It  calmed  all  her 
doubts  and  fears. 

go  in  peace]  not  merely  "go  with  a  blessing,"  but  ahi  in  pacem  =  enter 
into  peace,  "  as  the  future  element  in  which  thy  life  shall  move,"  and  be 
ichole  of  thy  plague.  ''After  a  long  sorrow  a  lasting  blessing." — Bengel. 
*'  Without  the  legend  of  the  later  church,  that  she  set  up  a  brazen  statue  of 
Christ  before  her  dwelling,  in  memory  of  this  deed,  we  may  well  believe  that 
she  trusted  Christ  for  all." — John  Hall. 

35.  why  troubiest  thou  the  Master  ?]  the  meaning  is,  Jesus  might  have 
helped  you;  he  cannot  raise  her  from  the  dead.  Luke  says  (viii,  49),  ^ trou- 
ble not  the  Master.''''  The  word  translated  '' ^  trouble,^ ^  one  which  is  used 
here,  and  here  alone,  by  Mark  and  Luke  (except  Luke  vii,  6),  denotes  prop- 
erly (1)  to  flay  ;  then  (2)  to  fatigue  or  to  icorry^  often  with  a  more  particu- 
lar allusion  to  fatiguing  with  the  length  of  a  journey. 

36.  heqyd]  or  "noi  heeding,''^  as  in  R.  V.,  or,  according  to  another 
authority,  "overhearing,"  as  in  margin  of  R.  V.  The  very  instant  the  Lord 
heard  the  message,  he  hastens  to  reassure  the  ruler  with  a  word  of  confidence 
and  encouragement. 

37.  save  Fder,  and  James,  and  John]  this  is  the  first  time  we  hear  of 
this  selection  of  the  three.  "That  which  he  was  about  to  do  was  so  great 
and  holy  that  those  three  only,  the  flower  and  crown  of  the  apostolic  band, 
were  its  fitting  witnesses  "  The  other  occasions  when  we  read  of  such  a 
selection  are:  (1)  the  transfiguration  (Matt,  x vii,  2)  ;  and  (2)  the  agony  in 
the  garden  of  Gethsemane  (Matt,  xxvi,  37). 

38.  them  that  wept  and  wailed]  a  verb  from  alala,  the  ancient  war-cry, 
and  used  by  Euripides  and  Xenophon,  in  the  sense  of  crying  out,  sometimes 
with  pain.  They  were  the  hired  mourners,  chiefly  women,  whose  business 
it  was  to  beat  their  breasts  (Luke  viii,  52),  and  to  make  loud  lamentations  at 
funerals;  comp.  2  Chron.  xxxv,  25 ;  Jer.  ix,  17,  18;  Amos  v,  16.  The 
Rabbinic  rule  provided  for  the  poorest  Israelite  at  least  two  flute  players  and 
one  mourning  woman. 

39.  but  sleepeth]  comp.  his  words  in  reference  to  Lazarus  (John  xi,  11). 


Maek  V,  40-43 ;  VI,  1,  2.]    ON   THE   GOSPEL   OF   MARK.  73 

Authorized  Yeesion.  I  Revised  Version. 

40  And  they  laughed  him  to  scorn.    But  when     40  And  they  laughed  him  to  scorn.    But  he 


he  had  put  them  all  out,  he  taketh  the  lather 
and  the  mother  of  the  damsel,  and  them  that 
were  with  him,  and  entereth  in  where  the  dam- 
sel was  lying. 

41  And  he  took  the  damsel  by  the  hand,  and 
said  unto  her,  Talitha  cumi ;  which  is,  being  in- 
terpreted. Damsel,  I  say  unto  thee,  arise. 

42  And  straightway  the  damsel  arose,  and 
walked ;  for  she  was  of  the  age  of  twelve  j'ears. 
And  they  were  astonished  with  a  great  aston 


having  put  them  all  forth,  taketh  the  father 
of  the  child  and  her  mother  and  them  that 
were  with  him,  and  goeth  in  Avhere  the  child 

41  was.  And  taking  the  child  by  the  hand,  he 
saith  unto  her,  Talitha  cumi;  which  is,  being 
interpreted,  Damsel,  I  say  unto  thee,  Arise. 

42  Ami  straightway  the  damsel  rose  up,  and 
walked;  for  she  was  twelve  years  old.  And 
they  were  amazed  straightway  with  a  great 

43  amazement.     And   he  charged  them  much 


ishment.                                                                        j  that  no  man  should  know  this :  and  he  com 

4.5  And  he  charged  them  straitly  that  no  man  manded  that  someihitu)  should  be  given  her 

should  know   it ;  and  commanded  that   some-  ]  to  eat. 

thing  should  be  given  her  to  eat.                             i  e      And  he  went  out  from  thence;  and  he 

CHAP.  VI.— And  he  went  out  from  thence,  |  cometh  into  his  own  country ;  and  his  disciples 

and  came  into  his  own  country ;  and  his  2  follow   him.     And    when  the  sabbath   was 

disciples  follow  him.  come,  he  began  to  teach  in  the  synagogue : 

2  And  when  the  sabbath  day  was  come,  he  and  ^  many   hearing  him  were  astonished, 

began  to  teach  in  the  synagogue:  and  many  saying.  Whence  hath  t±iiB  man  these  things? 
hearing    him   were    astonished,   saying.   From  1 
whence  hath  this  -inan  these  things  ?  and  what  ! 
wisdom  is  this  which  is  given  unto  him,  that  I 
^  Some  ancient  authorities  insert  the, 

41.  Talitha  cumi]  Westcott  and  Hort  read  "  raXetdd  xobji.^''  '<  <  Talei- 
tha  Kum  '  is  not  only  the  better  reading,  but  the  only  one  which  corresponds 
to  the  Aramaic  original... In  the  Talmud  the  same  command,  spoken  to  a  wo- 
man, reads  not  '  kumi,'  but  *  kum,'  and  occurs  in  that  form  not  less  than 
seven  times  in  one  page  (Shab.  llO^y^—Edersheim.  So  also  Tischendorf: 
But  Canon-  Cook  still  insists  on  cuinij  not  cum,  as  the  true  reading.  "  The 
words  express  endearment ;  '  Little  maiden,  rise.'  "  Other  Aramaic  words 
given  by  Mark  are:  "Boanerges"  ^iii,  17);"  Ephphatha "  (vii,  34); 
''Abba"  (xiv,  63.) 

42.  And  straightway  the  damsel  arose]  Luke  says  her  spirit  came  again 
(viii,  55).  There  is  no  struggle,  no  effort,  no  crying  *'unto  the  Lord,"  or 
stretching  "himself  upon  the, child  three  times,"  as  in  the  case  of  Elijah  at 
Sarepta  (1  Kings  xvii,  21).  He  speaks  but  a  word  and  instantly  the  dead  is 
alive  again. 

a  great  astonishmerd]  the  word  thus  rendered  denotes  sometimes  (1)  a 
trance,  as  in  Acts  x,  10,  "but  while  they  made  ready,  he  [Peter]  fell  into  a 
trance";  and  Acts  xxii,  17,  "while  I  prayed  in  the  temple,  I  was  in  a 
trance,"  with  which  comp.  2  Cor.  xii,  2  ;  (2)  amazement,  awe,  as  in  Luke 
V,  26,  "and  amazement  seized  all ";  Mark  xvi,  8,  "trembling  and  amaze- 
ment seized  them";  Acts  iii,  10,  "and  they  were  filled  with  wonder  and 
amazement."     Here  it  points  to  the  very  extremity  of  astonishment. 

43.  something  should  be  given  her  to  eat]  to  strengthen  the  life  thus 
wonderfully  restored,  and  to  prove  that  she  was  not  a  spirit. 

Practical  Lessons. — "  We  should  act  with  as  much  energy  as  those  who 
expect  everything  from  themselves  ;  and  we  should  pray  with  as  much  ear- 
nestness as  those  who  expect  everything  from  God." — Colton.  "  Keep  up 
a  confidence  in  Christ  and  he  will  do  what  is  best." — Henri/.  See  what 
•Tesus  can  do  for  dead  souls  !  "  One  touch  of  real  faith  can  do  more  for  the 
soul  than  a  hundred  self-imposed  austerities." — Ryle. 

Ch.  VI.     1-6.    Rejected  at  Nazareth.     A.  D.  29. 

1.  his  own  country']  i.  e.,  in  the  sense  of  his  family  home,  from  Caper- 
naum to  the  region  of  Nazareth. 

2.  to  teach  in  the  synagogue]  This  was  the  second  rejection  at  Nazareth. 
See  Matt  xiii,  54.  For  his  first  visit  see  Luke  iv,  16,  etc.  Jacobus  describes 
the  building  now  shown  to  travellers  as  this  synagogue,  which  consists  of  a 


74  A   PICTORIAL   COMMENTARY  [MakkVI,3-5. 


Revised  Veksion; 
and,  What  ia  the  wisdom  that  is  given  unto 
this  man  and  what  mean  such  ^  mighty 
works  wrought  by  his  hands  V  Is  not  this 
the  carj^enter,  the  son  of  Mary,  and  brother 
of  James,  and  Joses,  and  Judas,  and  Simon  ? 
and  are  not  his  sisters  here  with  us  ?  And 
they  were  ^  otfended  in  him.  And  Jesus 
said  unto  them,  A  prophet  is  not  without 
honour,  save  in  his  own  country,  and  among 
his  own  kin,  and  in  his  own  house.    And  he 


Authorized  Version. 
even  such  mighty  works  are  wrought  by  his 
hands  ? 

3  Is  not  this  the  carpenter,  the  son  of  Mary, 
the  brother  of  Jjimes,  and  Joses,  and  of  Juda, 
and  Simon  ?  and  are  not  his  sisters  here  with 
us?    And  they  were  offended  at  him, 

4  But  Jesus  said  unto  them,  A  prophet  is  not 
without  honour,  but  in  his  own  country,  and 
among  his  own  kin,  and  in  his  own  house. 

5  And  he  could  there  do  no  mighty  work, 
*  Gr.  powers.     *  Gr.  caused  to  stumble. 

plain  room  2Ss:35  feet,  with  vaulted  roof  and  two  windows  with  arched  heads 
on  one  side.     It  can  scarcely  be  the  synagogue  of  Christ's  day. 

mighty'  works]  or  "  powers,"  as  in  R.  V.  Some  render,  '*  and  whence  are 
such  'mighty  works  wrought. ' '  Others,  as  in  R.  V. ,  "  what  mean  such  mighty 
works."  This  is  one  of  the  four  names  given  by  the  Evangelists  to  the 
miracles:  (1)  "  Wonders,''  a  term  never  used  alone,  but  always  in  conjunc- 
tion with  other  names.  (2)  "  Signs,^^  as  being  tokens  and  indications  of  the 
near  presence  and  working  of  God,  the  seals  and  credentials  of  a  higher 
power.  (3)  ""  Poioers,^^  that  is,  of  God,  coming  into  and  working  in  this 
world  of  ours.  (4)  "  Works.''''  This  is  a  significant  term  very  frequently 
.used  by  John.     Comp.  John  vi,  28;  vii,  21  ;  x,  25,  32,  38. 

3.  Is  not  this  the  carpenter  ?]  The  Greek  word  signifies  any  worker  in 
wood,  iron,  or  stone,  but  without  the  adjective  it  means,  in  Scripture,  a 
worker  ia  wood.  Jesus  is  not  elsewhere  called  the  carpenter,  but  by  Matthew 
(xiii,  55,)  the  carpenter's  son.  According  to  the  custom  of  the  Jews,  even  the 
Rabbis  learned  some  handicraft.  One  of  their  proverbs  was  that  ''  he  who 
taught  not  his  son  a  trade,  taught  him  to  be  a  thief."  Paul  was  a  tent- 
maker  ;  the  famous  Hillei  a  hewer  of  wood ;  Rabbi  Isaac  was  a  blacksmith ; 
Rabbi  Juda  a  tailor  ;  Rabbi  Jochanan  a  shoemaker.  Maimonides  says  that 
the  holy  place  needed  repairs,  and  great  care  should  be  taken  that  the  car- 
penter or  workman  be  a  right  priest.  "  In  the  cities  the  carpenters  would 
be  Greeks  and  skilled  workmen  ;  the  carpenter  of  a  provincial  village  could 
only  have  held  a  very  humble  position  and  secured  a  very  moderate  compe- 
tence."— Farrar. 

brother  of  James  and  Joses]  (or  "Joseph,"  as  the  Sinaitic  MS.  reads) 
There  are  three  theories  about  the  degree  of  relationship  of  these  brothers 
(and  also  sisters)  :  (1)  That  they  were  full  brothers  of  Jesus,  or  younger 
children  of  Joseph  and  Mary.  This  is  the  simplest  and  most  natural  expla- 
nation. Comp.  Matt,  i,  25  ;  xiii,  55.  But  reverence  for  the  "  Virgin  Mary," 
and  the  feeling  that  shrinks  from  regarding  her  as  the  mother  ot  other  chil- 
dren, has  led  the  Greek  and  other  churches  and  some  Protestant  writers  to 
propose,  (2)  that  they  were  half  brothers,  i.  e.,  children  of  Joseph  by  a 
former  marriage ;  held  by  the  Greek  Church  and  lately  defended  by  Bishop 
Lightfoot ;  or  (3)  That  they  were  children  of  Clopas  (or  Alphaeus)  and  Mary, 
a  supposed  sister  of  the  "Virgin  Mary,"  and  hence  cousins  of  Jesus,  as  held 
by  Jerome  and  the  Romish  Church.  But  this  latter  view  does  violence  to 
the  word  "  brother,"  and  assumes  that  there  .were  two  sisters  of  the  same 
name.  A  word  for  "  cousin  "  is  used  by  N.  T.  writers,  and  it  is  fair  to  pre- 
sume they  would  have  used  it  here,  had  they  meant  this  instead  of  "  broth- 
ers." See  Renan  ies  Evangilcs,  pp.  537-549,  and  Canon  Cook's  note  in 
Bib.  Com'ij,  p.  73. 

4.  A  prophet  is  not  without  honor]  so  we  have  a  similar  proverb,  "  fa- 
miliarity breeds  contempt."  He  repeats  almost  the  same  proverb  which  he 
before  uttered  in  their  hearing,  and  from  the  same  place  (Luke  iv,  24). 

5«     no  mighty  work]  literally,  no  power.  "  His  power  was  not  changed." 


Mark  VI,  6-8.]  ON   THE   GOSPEL   OF   MAKK.  75 

Authorized  Version.  i  Revised  Version. 

save  that  he  laid  his  hands  upon  a  few  sick  folk,  could  there  do  no  ^  mighty  work,  save  that 

and  healed  them.                                                         j  he  laid  his  hands  upon  a  few  sick  folk,  and 

6  And  he  marvelled  because  of  their  unbelief.  |  6  healed  them.  And  he  marvelled  because  of 
And  he  went  round  about  the  villages,  teaching.  •  their  unbelief. 

7  f  And  he  called  unto  him  the  twelve,  and  j  And  he  went  round  about  the  villages 
befgan  to  send  them  forth  by  two  and  two ;  and  teaching. 

gave  them  power  over  unclean  spirits ;  '     7      And  he  called  unto  him  the  twelve,  and 

8  And  commanded  them  that  they  should  j  began  to  send  them  forth  by  two  and  two ; 
take  nothing  for  f/jeir  journey,  save  a  staff  only;  j        and  he  gave  them  authority  over  the  uncleiin 

8  spirits;    and  he  charged  them  that    they 
I        should  take  nothing  for  tiieir  journey,  save  a 
*  Gr.  poioer. 

His  miracles  were  not  feats  of  magic,  but  presupposed  belief  and  opportun- 
ity. If  none  believed,  none  would  come  to  him :  hence  he  could  do  no 
mighty  work.  "  Not  because  he  was  powerless,  but  they  were  faithless." — 
Theophylact.  Bentley  says  because  it  was  not  fit  and  reasonable  that  he 
should.  Le  Clerc,  that  he  could  not  consistently  with  his  rules  perform 
miracles.  He  performed  some  miracles,  but  not  what  he  would  have  done. 
It  teaches  that  faith  is  a  condition  of  receiving  help  from  Christ,  for  soul  or 
body. 

few  siclc...  healed]  "What  an  amazing  contest,  that  while  we  are  endeav- 
oring by  every  possible  method  to  hinder  the  grace  of  God  from  coming  to 
us,  it  rises  victorious  and  displays  its  efficacy  in  spite  of  all  our  exertions." 
— John  Calvin. 

6.  he  marvelled]  he  marvels  at  faith  in  the  centurion,  and  at  unbe- 
lief in  the  face  of  numerous  manifestations  of  divine  power.  He  seems  to 
have  forsaken  Nazareth  from  this  time. 

went  round]  The  unbelief  of  the  Nazarenes,  though  his  life-long  acquaint- 
ances, did  not  stop  the  activity  of  Jesus.  He  began  another  circuit  (proba- 
bly the  third)  in  Galilee. 

Practical  Lessons. — Men  are  apt  to  think  little  of  things  with  which 
they  are  familiar.  How  great  is  our  unbelief  1  Jesus,  as  a  carpenter  and 
carpenter's  son,  put  great  honor  upon  mechanics.  "  Unbelief  and  contempt 
of  Christ  stop  the  current  of  his  favors.  " — M.  Henry.  "  The  unbelief  of 
those  who  have  the  means  of  grace  is  most  amazing."  "  I  would  rather 
dwell  in  the  dim  fog  of  superstition,"  says  Richter,  "than  in  air  rarified  to 
nothing  by  the  air-pump  of  unbelief."  "Jesus  Christ  professed  to  give  a 
universal  spiritual  religion. ..to  blesG  by  its  influence  the  whole  family  of 
man  :  and  faith  he  set  forth  as  the  great  motive  power  of  the  whole  plan." 
—  Walker  Phil,  of  Plan  of  Salvation. 

7-13.      MlSSION^  OF  THE   TwELVE.      A.  D.  29. 

7.  he  called^  or,  he  calleth  unto  him. 

two  and  two]  Matthew  and  Luke  note  the  sending  of  the  twelve.  Mark 
says  they  were  sent  "by  two  and  two,"  that  they  might  support  and  encour- 
age each  other.  * 

power  over,  etc.]  "  The  man  who  is  afraid,  who  holds  down  his  head  like 
a  bulrush,  is  not  the  worker  whom  God  will  bless  ;  but  God  gives  courage  to 
him  whom  he  means  to  use." — Moody. 

8.  and  commarided  them]  or  "  charged,"  as  in  R.V.  Matthew  gives  the 
directions  at  greater  length.     Mark  records  a  summary  only  of  the  commands. 

save  a  staff]  Matthew  x,  10  says,  "nor  yet  staves,"  or  "staff."  as  the 
margin  and  R.V.  read.  They  were  not  to  seek  or  procure  a  "  staff"  for  this 
journey,  for  the  meaning  there  depends  on  "provide,"  in  verse  9.  If  one  has 
a  staff,  let  him  take  it,  but  let  him  not  provide  one  specially.  This  explana- 
tion is  strictly  grammatical,  and  removes  any  apparent  contradiction  in  the 
narratives. 


76 


A   PICTORIAL   COMMENTARY 


[Mark  VI,  9-11, 


Atjthoeized  Version. 


Revised  Version. 


staff  only ;  no  bread,  no  wallet,  no  ^  money 
9  in  their  ^  purse;  but  to  go  shod  with  sandals: 

10  and,  said  he,  jiut  not  on  two  coats.  And  he 
said  unto  them.  Wheresoever  ye  enter  into  a 

11  house,  there  abide  till  ye  depart  thence.  And 
whatsoever  place  shall  not  receive  you,  and 
they  hear  you  not,  as  ye  go  forth  thence, 


no  scrip,  no  bread,  no  money  in  their  purse : 

9  But  be  shod  with  sandals ;  and  not  put  on 
two  coats. 

10  And  he  said  unto  them,  In  what  place  so- 
ever ye  enter  into  a  house,  there  abide  till  ye 
depart  from  that  place. 

11  And  whosoever  shall  not  receive  you,  nor 
hear  you,  when  ye  depart  thence,  shake  off  the 

^  Gr.  brass.    *  Gr.  girdle. 

no  scripl  or  "wallet."  Scrip,  from  Sw.  skreppa,  denotes  a  "wallet"  or 
"small  bag."  Comp.  1  Sam.  xvii,  40.  The  scrip  of  the  Gralilean  peasants 
was  of  leather,  "  the  skins  of  ftids  stripped  off  whole,  and  tanned  by  a  very 
simple  process,"  used  especially  to  carry  their  food  on  a  journey,  and  slung 
over  their  shoulders.    • 

no  moneyl  the  word  signifies  a  piece  of  brass  or  bronze  worth  about  a 
farthing,  but  is  probably  used  here  for  any  kind  of  money.  "  There  was  no 
departure  from  the  simple  manners  of  the  couutry  in  this.  At  this  day  the 
farmer  sets  out  on  excursions  quite  as  extensive,  without  a  para  in  his  purse, 
and  a  modern  Moslem  prophet  of  Tarshisha  thus  sends  forth  his  apostles  over 
this  identical  region.  No  traveller  in  the  East  would  hesitate  to  throw  him- 
self on  the  hospitality  of  any  villager."  —  Thomson.  _ 

9.  with  sandals]  not  shoes,  which  would  look  like  luxury,  but  the  san- 
dals of  the  common  people.     "A  shoe  was  of  softer,  a  sandal  of  harder 


Sandals  (see  Chap.  I). 
leather." — Talmud.     "The  Galilean  peasants  now  wear  a  coarse  shoe,  an- 
swering to  the  sandal  of  the  ancients,  but  never  take  two  pair  with  them." 

two  coats']  tunics,  or  under  garments  having  sleeves,  and  reaching  to  the 
knees.  They  were  not  to  encumber  themselves  with  changes  of  raiment. 
Canon  Cook  observes  that  persons  of  distinction  usually  wore  two  tunics,  the 
under  one  of  fine  linen. 

10.  there  abide]  "  When  a  stranger  arrives  in  a  village  or  an  encampment, 
the  neighbors,  one  after  another,  must  invite  him  to  eat  with  them.  There 
is  a  strict  etiquette  about  it,  involving  much  ostentation  and  hypocrisy  ;  and 
a  failure  in  the  due  observance  of  this  system  of  hospitality  is  violently  re- 
sented, and  often  leads  to  alienation  and  feuds  among  neighbors.  ..The  Evan- 
gelists... were  sent,  not  to  be  honored  and  feasted,  but  to  call  men  to  repent- 
ance, prepare  the  way  of  the  Lord,  and  proclaim  that  the  kingdom  of  heaven 
was  at  hand.  They  were,  therefore,  first  to  seek  a  becoming  habitation  to 
lodge  in,  and  there  abide  until  their  work  in  that  city  was  accomplished." — 
Thomson. 

!!•     whosoever']  or,  "whatsoever  place,"  as  in  R.  V. 


Maek  VI,  12-16.]  ON   THE   GOSPEL   OF   MARK.  77 


15  therefore  do  these  powers  work  in  him.  But 
others  said,  It  is  Elijah.     And  others  said.  It 

16  is  a  prophet,  even  as  one  of  the  prophets.  But 
Herod,  when  he  heard  thereof,  said,  John, 


Authorized  Version.  i  Revised  V^ERSioi 

dust  under  your  feet  for  a  testimony  against  shake  off  the  dust  that  is  uewR*  your  feet  for 

them.  Verily  I  say  unto  you,  It  shall  be  more  |  12  a  testimony  unto  them.  And  they  went  out, 
tolerable  for  Sodom  and  Gomorrah  in  the  day  i  13  and  preached  that  men  should  repent.  And 
of  judgment,  than  tor  that  city.  they  cast  out  many  *  devils,   and  anointed 

12  And  they  went  out,  and  preached  that  meif  with  oil  many  that  were  sick,  and  healed 
should  repent.                                                              {        them. 

13  And  they  cast  out  many  devils,  and  anointed  j  14      And   king  Herod  heard  thereof;  for  hia 
with  oil  many  that  were  sick,  and  healed  ffeew.  name  had  become  known:  and   'he  said, 

14  And  king  Herod  heard  o/^iAft;  (for  his  name  John  ^  the  Baptist  is  risen  from  the  dead,  and 
was  spread  abroad :)  and  he  said.  That  John  the 
Baptist  was  risen  from  the  dead,  and  therefore 
mighty  works  do  shew  forth  themselves  in  him. 

15  Others  said,  Tliat  it  is  Elias.  And  others 
said.  That  it  is  a  prophet,  or  as  one  of  the  pro- 
phets. 

16  But  when  Herod  heard  thereof,  he  said.  It  is 
John,  whom  I  beheaded :  he  is  risen  from  the 
dead. 

*  Gr.  denwnt.    *  Some  ancient  authorities  read  they.     ^  Gt.  the  Baptizcr. 

the  dust  under  your  feet]  for  instances  of  the  carrying  out  of  this  com« 
mand,  compare  the  conduct  of  Paul  at  Antioch,  in  Pisidia,  Acts  xiii,  51, 
and  at  Corinth,  Acts  xviii,  6.  The  action  must  be  regarded  as  symbolical 
of  a  complete  cessation  of  all  fellowship,  and  a  renunciation  of  all  further 
responsibility.  The  words,  "  Verily  I  say,"  etc.,  to  the  end  of  verse  11,  are 
not  found  in  four  of  the  oldest  MSS.  See  R.  V.,  which  omits  them  without 
any  note. 

13.  anointed  with  oill  Mark  alone  mentions  this  anointing  as  the  method 
whereby  the  healing  of  the  sick  was  effected.  Though  not  expressly  ordered, 
it  was  doubtless  implied  in  the  injunction  to  "  heal  the  sick  "  (Matt,  x,  8). 
For  the  uses  of  oil  for  medicinal  purposes,  see  Isa.  i,  6 :  Jas.  v,  14.  This 
pas>age  is  cited  by  the  Romish  writers  in  favor  of  their  pretended  sacrament 
of  extreme  unction.  The  sick  were  not  anointed  because  "in  articulo 
mortis,"  but  that  they  might  be  healed.  The  text  gives  no  support  to  the 
Romish  doctrine.  Anointing  with  oil  is  a  common  practice  of  eastern 
physicians  now.  Calvin  admits  this,  but  thinks  the  anointing  "was  a 
visible  token  of  spiritual  grace.. .for  under  the  law  oil  was  employed  to 
represent  the  grace  of  the  Spirit." 

Practical  Suggestions. — They  preached  repentance.  Have  we  repented  ? 
This,  after  all,  is  the  great  question.      Christ  would  teach  his  ministers  to 
unite  and  associate  in  doing  his  work.     The  work  should  be  done  for  Christ. 
14-29.     The  Murder  of  John  the  Baptist.     A.  D.  29. 

14.  And  king  Herod  heard]  that  is,  Herod  Antipas,  one  of  the  three 
sons  of  Herod  the  Great,  and  who  was  tetrarch  of  Itureaea  and  Peraea. 
He  is  here  called  "  king,"  or  "  prince,"  in  the  ancient  and  wide  sense  of  the 
word.  Matt,  (xiv,  1)  and  Luke  (ix,  7)  style  him  more  exactly  "the 
tetrarch."  Antipas  was  banished  to  Gaul,  a.d.  39,  whither  Herodias  is  said 
to  have  followed  him,  and  both  died  in  exile. 

his  name]  It  is  peculiar  to  Mark  that  he  connects  the  watching  of  Herod 
Antipas  with  the  work  of  Christ  as  extended  by  the  preaching  and  miracles 
of  his  apostles.     "  A  palace  is  late  in  hearing  spiritual  news." — Bengel. 

risen  from  the  dead]  The  best  authorities  sustain  the  reading  "  he  said"; 
"they  said"  is  given  by  a  few  of  les<er  weight  only.  Herod's  guilty  con- 
science triumphed  over  his  Sadducean  profession  of  belief  that  there  is  no 
resurrection.     Comp.  Matt,  xvi,  6 ;  Mark  viii,  15. 

16.  It  is  John]  The  words  in  the  original,  according  to  the  best  MSS., 
are  very  striking.  John  whom  I  {^=  I  myself ;  the  pronoun  "has  the  em- 
phasis of  a  guilty  conscience")  beheaded — this  is  he — he  is  risen.     See  R. 


78  A   PICTORIAL   COMMENTARY  [Mabk  VI,  17-21. 


iHOsizED  Version.  i  Revised  Version. 

17  For  Heroflfimsclf  had  sent  forth  and  laid  :  17  v/hom  I  beheaded,  he  is  risen.    For  Herod 


hold  upon  John,  and  bound  him  in  prison  for 
Herodias'  sake,  his  brother^hilip's  wife :  for  he 
had  married  her. 

18  For  John  had  said  unto  Herod,  It  is  not 
lawful  for  thee  to  have  thy  brother's  wife. 

19  Therefore  Herodiaa  had  a  quarrel  against 


himself  had  sent  forth  and  laid  hold  upon 
John,  and  bound  him  in  prison  for  the  sake 
of  Herodiajs,  his  brother  Philip's  wife:  for  he 

18  had  married  her.  For  John  said  unto  Herod, 
It  is  not  lawful  for  thee  to  have  thy  broth- 

19  er's  wife.     And  Herodias  set  herself  against 


him,  and  would  have  killed  him;  but  she  could  ;        him,  and  desired  to  kill  him;  and  she  could 


not 

20  For  Herod  feared  John,  knowing  that  he 
was  a  just  man  and  a  holy,  and  observed  him; 
and  when  he  heard  him,  he  did  many  things, 
and  heard  him  gladly. 

•^1  And  when  a  convenient  day  waa  come,  that 


20  not;  for  Herod  feared  John,  knowing  that 
he  was  a  righteoua  man  and  a  holy,  and  kept 
him  safe.  And  when  he  heard  liim,  he  ^  waa 
much  perplexed;  and  he  heard  him  gladly. 

21  And  when  a  cuavenient.  day  was  come,  that 


*  Many  ancient  authorities  read,  did  many  things. 

v.,  which  gives  the  same  thought  as  the  A.  V.  John  was  beheaded,  proba- 
bly in  the  winter  of  A.  D.  28,  or  the  spring  of  29.  Josephus  confirms  the 
account  of  these  forebodings  when  he  tells  us  that  after  the  utter  defeat  of 
Herod  Antipas  by  Aretas,  the  people  regarded  it  as  a  righteous  retribution 
for  the  murder  of  John  (Jos.  Aiit.  xviii^  5,  1,  2). 

17.  fo}^  Herodias^  sake]  Herod  himself  had  long  been  married  to  the 
daughter  of  Aretas,  Emir  of  Arabia  Petraea,  but  this  did  not  prevent  him 
from  courting  an  adulterous  alliance  with  Herodias,  the  wife  of  his  brother 
Philip  (not  the  tetrarch  of  Itursea,  but  another  Philip,  living  in  private  life). 
Herodias  consented  to  become  his  wife,  on  condition  that  the  daughter  of 
the  Arabian  prince  was  divorced.  But  the  latter,  suspecting  her  husband's 
guilty  passion,  did  not  wait  to  be  divorced,  and  indignantly  fled  to  the  castle 
of  Machgerus,  and  thence  to  her  father's  rocky  fortress  at  Petra,  who  forth- 
with assembled  an  army  to  avenge  her  wrongs,  and  defeated  Herod,  as 
already  stated. 

18.  For  John  had  said]  John  boldly  denounced  the  royal  crimes  (Luke 
iii,  19),  and  declared  the  marriage  unlawful  (Matt,  xiv,  4).  For  this  out- 
spoken faithfulness  he  was  flung  into  prison,  probably  in  the  castle  of 
Machserus  or  "the  Black  Fortress"  (though  some  say,  in  a  fortress  near 
Tiberias  ;  but  Josephus  is  more  likely  to  be  correct).  This  castle  had  been 
built  by  Herod's  father,  in  one  of  the  most  abrupt  wadys  to  the  east  of  the 
Dead  Sea,  to  overawe  the  wild  Arab  tribes  of  the  neighborhood.  Though 
originally  in  the  possession  of  Aretas,  Herod  had  probably  seized  the  fortress 
after  the  departure  of  his  first  wife  to  her  father's  stronghold  at  Petra  (Jos. 
Ant.  xviii,  6,  2). 

19.  had  a  quarreT]  or  "  had  an  inward  grudge  "  against  him.  See  also 
R.  V.  In  Tyndale's  and  Cranmer's  Versions  it  is  rendered  "laid  waits  for 
him"  ;  in  the  Rhemish,  "  sought  all  occasions  against  him." 

would  have  Jdlled]  The  word  in  the  original  is  much  stronger,  and  denotes 
that  she  had  a  settled  wish  to  kill  him.  Some  Versions  read  ^^  she  sought,^^ 
or  "  kept  seeking''^  means  to  kill  him. 

20.  observe^  him]  rather  "  kept  him  safe  "  from  Herodias  for  a  time; 
not  "esteemed  him,"  or  "observed  him." 

when  he  heard  him]  The  Greek  is  still  more  emphatic;  "  he  used  to  do 
many  things.,  and  nsed  to  listen  to  him  gladly. ' '  But  see  R.  V. ,  for  a  different 
reading  ;  this  indicates  the  trouble  arising  from  a  guilty  conscience. 

21.  a  convenient  day]  a  suitable  day  for  her  fell  purposes.  "She  doubt- 
less felt  like  another  woman  of  her  time,  Fulvia,  who  forced  her  needle 
through  the  tongue  of  dead  Cicero,  as  Agrippina  did  to  the  head  of  her  rival, 
Lollia Paulina." — John  Hall. 


Mark  VI,  22.] 


ON   THE   GOSPEL   OF   MARK. 


79 


Authorized  Version. 
Herod  on  his  birtliday  made  a  supper  to  his 
lords,  high  captains,  and  chief  estates  of  GaUlee ; 
22  And  when  the  daughter  of  the  said  Herod- 
ias  came  in,  and  danced,  and  pleased  Herod  and 
them  that  sat  with  him,  the  king  said  unto  the 
damsel,  Ask  of  me  whatsoever  thou  wilt,  and  I 
will  give  it  thee. 


Eevised  Version. 
Herod  on  his  birthday  made  a  supper  to  hia 
lords,  and  the  ^  high  captains,  and  the  chief 
22  men  of  Galilee ;  and  when  *  the  daughter  of 
Herodias  herself  came  in  and  danced,  ^  she 
pleased  Herod  and  them  tha,t  sat  at  meat 
with  him ;  and  the  king  said  unto  the  dam- 
sel, Ask  of  me  v/hatsoever  thou  wilt,  and  I 


*  Or,  militari/  tribunes. 
30r,  U 


Gr.,  duliarchs.     *  Some  ancient  authorities  read,  his  daughter  Herodias. 


on  his  hirthday']  in  imitation  of  the  Roman  emperors,  the  Herodian  princes 
kept  their  birthdays  with  feasting  and  revelry  and  magnificent  banquets. 
Wieseler,  however,  thinks  the  word  denotes  a  feast  celebrating  Herod's 
accession,  but  this  is  more  than  doubtful. 

made  a  sapper']  probably  at  the  castle  of  Machaerus,  near  the.  Dead  Sea, 
where  Josephus  says  John  was  imprisoned.  The  Roman  poet,  Persius,  (A. 
1).  62)  is  supposed  to  refer  to  this  occasion  : 

"  But  when  the  feast  of  Herod's  birthday  comes, 
*        *        -;^        *         *         and  in  fear 
Thou  keepest  the  sabbath  of  the  circumcised. 
And  then  there  rise  dark  spectres  of  the  dead." 

lords']  literally,  great  men  ;  high  captains  were  properly  tribunes,  chili- 
archs  (see  note  R.V. ),  or  captains  of  thousands,  though,  strictly  speaking, 
Herod  had  no  chiliarchs.  It  is  supposed  that,  at  this  time,  Herod  was  collect- 
ing his  forces  to  meet  Aretas  ;  chief  estates  were  men  of  first  rank  generally. 

22.  the  daugJiter  of  Herodias]  her 
name  was  Salome  ;  she  afterwards  mar- 
ried (1)  Philip,  the  tetrarch,  and  then  (2) 
Aristobulus,  the  king  of  Chalcis.  "A 
luxurious  feast  of  the  period  was  not  re- 
garded as  complete  unless  it  closed  with 
some  gross  pantomimic  representation ; 
and  doubtless  Herod  had  adopted  the  evil 
fashion  of  his  day.  But  he  had  not  anti- 
cipated for  his  guests  the  rare  luxury  of 
seeing  a  princess — his  own  niece,  a  grand- 
daughter of  Herod  the  Great  and  of  Ma- 
riamne,  a  descendant,  therefore,  of  Simon 
the  High  Priest,  and  the  great  line  of^ 
Maccabasan  princes — a  princess  who  after 
wards  became  the  wife  of  a  tetrarch,  and 
the  mother  of  a  king — honoring  them  1 
degrading  herself  into  a  scenic  dancer."  — 
Farrar.  Of  the  oriental  dance  Thomson 
says,  "  They  (the  dancing  girls)  move  for- 
ward and  backward,  and  sidewise,  now 
slowly,  then  rapidly,  throwing  their  arms 
and  heads  about  at  random,  and  rollinj^ 
the  eye,  and  wriggling  the  body  into  vari 
ous  preposterous  attitudes,  languishing, 
lascivious,  and  sometimes  indecent,  and 
this  is  repeated  over  and  over... The  differ- 
ent sexes  do  not  intermingle  in  these  in- 
decorous sports."  "A  Dancinq  Girl." 


80  A   PICTORIAL   COMMENTARY  [Maek  VI,  23-27. 

Authorized  Vebsion.  |  Revised  Version. 

23  And  he  sware  unto  her,  Whatsoever  thou  1  23  will  give  it  thee.     And  he  sware  unto  her, 


Whatsoever  thou  shalt  ask  of  me,  I  will  give 

24  it  thee,  unto  the  half  of  my  kingdom.     And 
•   Bhe   went  out,  and  said  unto  her  mother, 

What  shall  I  ask  ?     And  she  said,  The  head 
of  John   ^  the   Baptist.     And  she  came   in 

25  straightway  with  haste  unto  the  king,  and 
asked,  saying,  Iwill  that  thou  furthwith  give 
me  in  a  charger  the  head  of  John  ^  the  Bap- 
tist.    And  the  king  was  exceeding  sorry  ;  but 

26  for  the  sake  of  his  oaths,  and  of  them  that 
sat  at  meat,  he  would  not  reject  her.     And 

27  straightway  the  king  sent  furth  a  soldier  of 
his  guard,  and  commuuded  to  bring  his  head: 


Bhalt  ask  of  me,  I  will  give  it  thee,  unto  the  half 
of  my  kingdom. 

24  And  she  went  forth,  and  said  unto  her  mo- 
ther, What  shall  I  ask?  And  she  said,  The  head 
of  John  the  Baptist. 

25  And  she  camo  in  straightway  with  haste 
unto  the  king,  and  asked,  saying,  I  will  that 
thou  give  me  by  and  by  in  a  charger  the  head 
of  John  the  Baptist. 

26  And  the  king  was  exceeding  sorry ;  yet  for 
his  oath's  sake,  and  for  their  sakes  which  sat 
with  him,  he  would  not  reject  her. 

27  And  immediately  the  king  sent  an  execu- 
tioner, and  commanded  his  he^  to  be  brought : 

*  Gr.  Die  Baptizer. 

23.  unto  the  half  of  my  kingdom]  compare  the  words  of  Ahasuerus  to 
Esther:  "  what  is  thy  request  ?  aud  it  shall  be  performed,  even  to  the  half 
of  the  kingdom  "  (Esther  v,  3  ;  vii,  2).  "A  shameful  example  truly,  that  a 
drunken  king  not  only  permits  himself  to  behold  with  approbation  a  spec- 
tacle which  was  di^^graceful  to  his  family,  but  holds  out  such  promise  of  re- 
ward. Let  us,  therefore,  be  careful  in  anticipating  and  resisting  the  devil, 
lest  he  entangle  us  in  such  snares." — John  Calvin. 

24:.  The  head  of  John  the  Baptist]  the  daughter  retired  to  the  women's 
apartment,  which  was  separate  from  the  men's.  John's  fidelity  marred  the 
pleasures  of  Herodias,  and  she  saw  that  her  hour  was  come.  No  jewelled 
trinket,  no  royal  palace,  no  splendid  robe,  should  be  the  reward  of  her 
daughter's  feat — "  Ask  for  the  head  of  John."  It  was  customary  for  princes 
to  require  the  head  of  those  they  ordered  to  be  executed  brought  to  them, 
that  they  might  be  assured  of  their  deaths. 

25*  straightway  with  haste]  observe  the  ready  alacrity  with  which  she 
proved  herself  a  true  daughter  of  her  mother.  The  "  by  and  by  "  is  used  in 
the  sense  of '•  forthwith,"  as  in  R.  V.,  "immediately."  See  A.  V.  in  Luke 
xviii,  8;    xxi,  9;   Matt,  xiii,  21,  and  compare  with  R.  V. 

a  charger]  old  English  for  a  "  large  dish,"  or  platter.  Fuller  speaks  of  a 
silver  charger  of  Oswald,  King  of  Northumberland.  The  Greek  word  first 
meant  a  board,  then  a  wooden  dish,  and  later  a  platter  of  any  kind. 

26.  exceeding  sorry]  "as  if,"  tersely  says  Calvin,  "it  were  more  dis- 
honorable to  retract  a  rash  and  foolish  promise  than  to  persist  in  a  heinous 
crime."  The  Greek  word  is  very  strong,  and  denotes  very  great  grief  and 
sorrow.  It  is  used  of  the  rich  young  ruler  (Luke  xviii,  23),  and  of  Jesus 
(Matt,  xxvi,  38).  It  was  an  ill  omen  among  the  Romans  to  take  away  life 
on  one's  birthday.  "  The  devil  is  remorseless  to  his  servants."  Herod  is 
horrified,  but  his  oath  had  been  witnessed  by  his  generals  and  boon  compan- 
ions ;  the  code  of  honor  must  be  obeyed. 

27.  an  executioner],  a  soldier  of  the  guard.  The  Greek  word  (nzsxnoXd- 
Tojpa  denotes  (1)  a  looker-out,  a  spy,  scout ;  (2)  a  special  adjutant,  soldier  of 
the  guard.  These  scouts  formed  a  special  division  in  each  legion  ;  but  under 
the  emperors  a  body  bearing  this  name  was  specially  appointed  to  guard  the 
emperor  and  ex^^cute  his  commands  (Tac.  Hist.  I,  24,  25;  II,  11;  Suet. 
Claud.  XXXV.).  Hence,  they  were  often  employed  as  special  messengers  in 
seeking  out  those  who  were  proscribed  or  sentenced  to  death  (Seneca,  de  Ira 
I,  16).  In  the  earlier  English  Versions  the  word  is  rendered  "hangman," 
but  this  term  describes  a  mere  accident  of  his  office.  The  use  of  a  military 
t^rm,  compared  with  Luke  iii,  14,  is  in  accordance  with  the  fiict  that  Herod 
was  at  this  time  making  war  on  Aretas  (Jos.  Antiq.  xviii,  5,  1). 


28  it  to  the  damsel ;  aud  the  damsel  gave  it  to 

29  her  mother.  And  when  his  disciples  heard 
thereof,  they  came  and  took  up  his  corpse  aud 
laid  it  in  a  tomb. 

30  And  the  apostles  gather  themselves  to- 
gether unto  Jesus;  and  they  told  him  all 
things,  whatsoever  they  had  done,  and  what- 

31  soever  they  had  taught.  And  he  saith  unto 
them,  Come  ye  yourselves  ajjart  into  a  desert 
place,  and  rest  a  while.  For  there  were 
many  coming  and  going,  and  they  had  no 

32  leisure  so  much  as  to  eat.  And  they  went 
away  in  the  boat  to  a  desert  place   apart. 

33  And  the  people  saw  them  going,  and  many 
knew  them,  and  they  ran  there  together  ^on 
foot  from  all  the  cities,  and  outwent  them. 

34  And  he  came  forth  and  saw  a  great  multitude, 
and  he  had  compassion  on  them,  because  they 
were  as  sheep  not  having  a  shepherd :  and 

35  he  began  to  teach  them  many  things.     And 


Mabk  VI,  28-34.]  ON   THE   GOSPEL    OF   MARK.  81 

Authorized  Version.  |  Revised  Version. 

and  he  went  and  beheaded  him  in  the  prison,      I        and  he  went  and  beheaded  him  in  the  prison, 

28  And    brought   his  head  in  a  charger,  and  and  brought  his  head  in  a  charger,  and  gave 

gave  it  to  the  damsel :  and  the  damsel  gave  it  <^ 
her  mother. 

2'J  And  when  his  disciples  heard  of  it,  they 
came  and  took  up  his  corpse,  and  laid  it  in  a  tomb. 

30  And  the  apostles  gathered  themselves  to- 
gether unto  Jesus,  and  told  him  all  things,  both 
what  they  had  done,  and  what  they  had  taught. 

31  And  he  said  unto  them.  Gome  ye  yourselves 
apart  into  a  desert  place,  and  rest  awhile :  for 
there  were  many  coming  and  going,  aud  they 
had  no  leisure  so  much  as  to  eat. 

32  And  they  departed  into  a  desert  place  by 
ship  privately. 

33  And  the  people  saw  them  departing,  and 
many  knew  him,  and  ran  afoot  thither  out  of 
all  cities,  and  outwent  them,  and  came  together 
unto  him. 

34  And  Jesus,  when  he  came  out,  saw  much 
people,  and  was  moved  with  compassion  toward 
them,  because  they  were  as  sheep  not  having 

^  Or,  by  land 

beheaded  Mm]  this  implies  that  the  prison  was  near  and  the  execution 
done  promptly. 

29.  laid  it  in  a  tomU]  and  then  ^^went  and  told  Jesus  "  (Matt,  xiv,  12). 
Herod,  no  doubt,  gave  the  body  to  John's  disciples,  for  this  would  accord 
with  his  feelings  toward  the  intrepid  preacher.  There  is  no  ground  for  the 
tradition  noticed  by  Jerome,  that  Herod  flung  the  headless  body  over  the 
prison  walls.  At  Samaria,  in  the  crypt  of  a  ruined  church,  the  pretended 
tomb  of  the  Baptist  is  shown  to  credulous  travellers. 

Practical  Suggestions. — What  amazing  power  has  truth  over  the  con- 
science of  even  wicked  men !  Men  may  hear,  yet  not  heed,  the  truth.  Evil 
men  are  haunted  by  the  thoughts  of  their  evil  deeds.  Bad  men  may  rever- 
ence good  men.  Christians  who  would  be  faithful  to  God  must  not  fear  the 
face  of  man.  A  wicked  daughter  readily  obeys  the  desires  of  a  wicked  mother. 

80-41.     Return  op  the  Twelve.     Five  Thousand  Fed.     A.  D.  29. 

80.  gathered  themselves  together^  Here,  for  the  first  time,  the  text  of  all 
the  four  Gospels  runs  parallel. 

81.  there  were  many  coming  and  going']  the  passover  was  now  nigh  (John 
vi,  4),  and  the  pilgrim  companies  would  be  moving  towards  the  Holy  City. 

32.  into  a  desert  place]  it  was  not  safe  for  Jesus  to  remain  openly  in  the 
territory  of  Antipas.  They  crossed  the  Lake  of  Gennesaret  (John  vi,  1)  and 
proceeded  in  the  direction  of  Bethsaida,  at  its  northeastern  corner  (Luke  ix, 
10),  just  above  the  entrance  of  the  Jordan  into  it.  Bethsaida  was  enlarged, 
by  Herod  Philip,  not  long  after  the  birth  of  Christ.  He  raised  it  to  the  dig- 
nity of  a  town,  and  called  it  Julias^  after  Julia,  the  daughter  of  Augustus. 
Philip  occasionally  resided  there,  and  there  died  and  was  buried  in  a  costly 
tomb  (Jos.  Antiq.  xviii,  4,  6). 

33.  the  people  saw  them]  comp,  the  R.  V.  Some  authorities  read,  "many 
saw  them  departing,  and  understood  it,"  as  Alford,  Lachmann,  and  Tregel- 
les  ;  others  read  the  last  clause,  "  and  knew  them,"  as  Tischendorf.  There 
is  close  similarity  of  thought  in  all  these  readings. 

34.  he  came  out]  either  from  the  boat,  or  from  his  place  of  retirement, 
as  implied  in  John  vi,  3.  He  went  up  a  hill,  and  then  saw  the  crowd.  John 
gives  an  important  item  of  information ;  the  passover  was  nigh,  and  hence 
the  crowds  thronging  about  Jesus. 

6 


82 


A   PICTORIAL   COMMENTARY 


[Mark  VI,  35-39. 


Authorized  Version. 
a  shepherd :  and  he  began  to  teach  them  many 
things. 

35  And  when  the  day  was  now  far  spent,  his 
disciples  came  unto  him,  and  said,  This  is  a  des- 
ert place,  and  now  the  time  is  far  passed: 

36  Send  them  away,  that  they  may  go  into  the 
country  round  about,  and  into  the  villages,  and 
buy  themselves  bread :  for  they  have  nothing  to 
eat. 

37  He  answered  and  said  unto  them,  Give  ye 
them  to  eat.  And  they  say  unto  him,  Shall  we 
go  and  buy  two  hundred  pennyworth  of  bread, 
and  give  them  to  eat  ? 

38  He  saith  unto  them.  How  many  loaves  have 
ye?  go  ancL see.  And  when  they  knew,  they 
say.  Five,  and  two  fishes. 

39  And  he  commanded  them  to  make  all  sit 
down  by  companies  upon  the  green  grass. 


Reviskd  Versiox. 

35  he  began  to  teach  them  many  things.  And 
when  the  daj'  v,as  now  far  spent,  his  disci- 
ples came  unto  him,  and  said,  The  place  is 

36  desert,  and  the  day  is  now  far  spent :  send 
them  away,  that  they  may  go  into  the  coun- 
try and  villages  round  about,  and  buy  tliem- 

37  selves  somewliat  to  eat.  But  he  answered 
and  said  iinto  tl^em,  Give  ye  them  to  eat. 
And  they  say  unto  him,  Shall  we  go  and  buy 
two  hundred  ^  pennyworth  of  bread,  and  give 

38  them  to  eat?  And  lie  saith  unto  them.  How 
many  loaves  have  ye  ?  go  and  see.  And  when 
they  knew,  they  say.  Five,  and  two  fishes. 

39  And  he  commanded  them  that  all  should 
*sit  down  by  companies    upon  the  green 


^  See  marginal  note  on  Matt,  xviii,  28 ;  which  reads  "  The  word  in  the  Greek  denotes  a  coin 
worth  about  eight  pence  halfpenny,"  that  is  about  17  cents.     ^  Gr.  recline. 

many  things']  i.  e.,  "he  spent  a  long  time  in  preaching,  that  they  might 
reap  some  lasting  advantage." — Calvin. 

35.  desert  place]  the  locality  was  probably  part  of  the  rich  but  uninhab- 
ited plain  below  where  the  Jordan  enters  the  sea  of  Galilee. 

37»  Shall  we  go  and  buy]  with  one  voice  they  seem  to  have  reiterated 
what  Philip  had  said  earlier  in  the  day.  See  R.  V.  in  John  vi,  5-7. 
The  question  of  bread  for  the  hungry,  how  often  it  is  asked  in  this  land  of 
plenty !  "  It  is  the  echo  of  a  deeper  question  from  starving  souls...  And  both 
puzzle  disciples  to  this  day.  How  shall  we  deal  with  pauperism,  and  how 
with  ignorance  ?  Let  disciples  learn  at  once  their  own  impotence,  the  wis- 
dom of  doing  all  they  can  and  leaving  the  rest  to  the  Master." — John  Hall. 

two  hundred  pennyworth]  the  speci- 
fying of  this  sum  is  peculiar  to  Mark 
and  John.  The  word  translated  ^enn?/ 
I  is  the  denarius,  a  silver  coin  of  the  value 
originally  of  10  and  afterwards  of  16 
ases.  The  denarius  was  first  coined  in 
B.  C.  269,  or  four  years  before  the  first 
Punic  war,  and  originally  was  of  the 
UJ5JNAK1UH.  value  of  16  or  17  cents  of  our  money; 

later,  it=15  cents.  It  was  the  day  wages  of  a  laborer  in  Palestine  (Matt. 
XX,  2,  9,  13).  "It  so  happens  that  in  almost  every  case  where  the  word 
denarius  occurs  in  the  N.  T.,  it  is  connected  with  the  idea  of  a  liberal  or 
large  amount ;  and  yet,  in  these  passages,  the  English  rendering  names  a 
sum  which  is  absurdly  small." — Lightfoot. 

38,  go  and  see]  this  does  not  imply  that  Jesus  was  ignorant  of  what 
was  in  their  possession,  but  rather  that  he  wished  to  try  their^  faith.  They 
found  a  lad  who  had^ye  barley  loaves,  and  two  small  fishes,  which  they  could 
secure.  They  were  only  barley  loaves  (John  vi,  9),  the  food  even  then,  for 
the  most  part,  of  the  poor  and  the  unfortunate.    Comp.  2  Kings  vii,  1. 

39.  by  companies]  literally,  drinking  parties.  The  word  alludes  to  an 
orderly  social  grouping.  The  words  are  repeated  by  a  Hebraism  in  the  origi- 
nal, like  the  "two  and  two  "  of  ver.  7. 

upon  the  green  grass]  this  fact  aids  in  fixing  the  season  of  the  year  when 
the  miracle  was  performed.  Andrews  assigns  it  to  the  month  of  April,  A. 
D.  29.  Mark  alone  mentions  the  green  grass,  "still  fresh  in  the  spring  of 
the  year,  before  it  had  faded  away  m  the  summer  sun."     It  was  near  the 


Mark  VI,  40-43.] 


ON   THE   GOSPEL    OF    MARK. 


83 


Revised  Version. 

40  grass.    And  they  sat  down  in  ranks,  by  hun- 

41  dreds,  and  by  fifties.  And  he  took  the  five 
loaves  and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed,  and  brake  the  loaves ;  and 
he  gave  to  the  disciples  to  set  before  them; 
And  the  two  fishes  divided  he  among  them 

42  all.     And  they  did  all  eat,  and  were  filled. 

43  And  they  took  up  broken  pieces,  twelve  bas- 


AuTHORiZED  Version. 

40  And  they  sat  down  in  ranks,  by  hundreds, 
and  by  fifties. 

41  And  when  he  had  taken  the  five  loaves  and 
the  two  fishes,  he  looked  up  to  heaven,  and 
blessed,  and  brake  the  loaves,  and  gave  them  to 
his  disciples  to  set  before  them ;  and  the  two 
fishes  divided  he  among  them  all. 

42  And  they  did  all  eat,  and  were  filled. 

43  And  they  took  up  twelve  baskets  full  of  the 
fragments,  and  of  the  fishes. 

passover,  corresponding  to  our  March  or  April,  hence  there  was  "  much 
grass  in  thejjlace;^^    comp.  John  vi,  10. 

40.  in  ranks]  literally,  in  beds  (as  of  a  garden)  or  in  roics,  i.  e.,  they 
reclined  in  parterres  [areolatim).  "  Our  English  '  in  ranks '  does  not  repro- 
duce the  picture  to  the  eye,  giving  rather  the  notion  of  continuous  lines. 
Wyclif  was  better,  '  by  parties  ;'  perhaps  in  groups  would  be  as  near  as  we 
could  get  to  it  in  English." — Trench.  Mark  doubtless  reproduces  the  de- 
scription of  the  scene  by  Peter  himself. 

by  hundreds,  and  by  fifties']  "Two  long  rows  of  one  hundred,  a  shorter 
one  of  fifty  persons.  The  fourth  side  remained,  after  the  manner  of  the 
tables  of  the  ancients,  empty  and  open." — Gerlach.  Eabbi  Eliezer  is  said 
to  have  arranged  his  hearers  or  disciples  in  a  similar  manner. 

41,  blessed]  probably  the  customary  grace  said  before  meals  by  the 
Jews.  The  Greek  verb  primarily  means  to  speak  well  of,  but  is  applied  to 
the  asking  for  divine  favors  upon  others ;  praising  God  for  such  favors  ;  and 
to  the  act  of  God  in  granting  favors  to  men. 

and  brake  the  loaves,  and  gave 
them  to  his  disciples]  in  the  East 
bread  is  always  spoken  of  as  bro- 
ken, never  as  having  been  cut.  The 
first  of  these  words  implies  an  in- 
stantaneous, the  second  a  continu- 
ous act.  The  multiplication  of  the 
loaves  and  fishes  was  continuous 
in  the  hands  of  Christ  between  the 
acts  of  breaking  and  distributing 
the  bread.  Comp.  2  Kings  iv. 
42-44. 

43.  baskets]  There  were  twelve 
baskets  full  of  fragments,  or  one 
for  each  of  the  disciples.  All  the 
Evangelists  use  x6(pv^oq  for  the 
small,  common  wicker-baskets ^  in 
which  these  fragments  were  col- 
lected, at  the  feeding  of  the  five 
thousand,  and  the  word  aTzoptq  = 
or  large  rope-basket,  when  they 
describe  the  feeding  of  the  four 
thousand.  Watson  and  Mimpriss 
have  strangely  mistaken  the  "  spu- 
rides''  for  the  smaller  hand-bas- 
kets," and  the  other  for  the  larger  basket  sometimes  used  to  rest  upon, 
while,  according  to  the  best  authorities,  the  reverse  was  the  fact.  The 
wicker  baskets  were  the  common  possession  of  the  Jews,  in  which  to  carry 
their  food,  in  order  to  avoid  pollution  with  heathens ;  ' '  Judceis,  quorum 


FISHES  OF  THE  SEA  OF  GALILEE.     (After  Trislram) 

1  Chromis  Nilotica. 

2  Clarias  Macracanthas, 

3  Labiobarbus  Canis. 


84  A   PICTORIAL   COMMENTARY  [Mark  VI,  44-47. 


Authorized  Version. 

44  And  they  that  did  eat  of  the  loaves  were 
about  five  thousand  men. 

45  And  straightway  he  constrained  his  disci- 
ples to  get  into  the  ship,  and  to  go  to  the  other 
side  before  unto  Bethsaida,  while  he  sent  away 
the  people. 

46  And  when  he  had  sent  them  away,  he  de- 
parted into  a  mountain  to  pray. 

47  And  when  even  was  come,  the  ship  was  in 
the  midst  of  the  sea,  and  he  alone  on  the  land. 


Revised  Version. 

44  ketfuls,  and  also  of  the  fishes.  And  they 
that  ate  the  loaves  were   five  thousand  men. 

45  And  straightway  he  constrained  his  disci- 
ples to  enter  into  the  boat,  and  to  go  before 
him  unto  the  other  side  to  Bethsaida,  while 

46  he  himself  sendeth  the  multitude  away.  And 
after  he  had  taken  leave  of  them,  he  departed 

47  into  the  mountain  to  pray.  And  when  even 
was  come,  the  boat  was  in  the  midst  of  the 


copMnus  foenumque  supellex.''  Juv.  Sat.  iii,  14.  The  same  distinction  is 
made  by  our  Lord  when  he  alludes  to  both  miracles  (Mark  viii.  19,  20  ;  Matt, 
xvi.  9,  10). 

44.  Jive  thousand  men]  Observe  the  R.  V.  omits  "about."  Mark  uses 
a  word  which  excludes  women  and  children,  and  Matthew  states  beside 
wo7nen  and  children  (xiv.  21),  who  would  not  sit  down  with  the  men,  but  sit 
or  stand  apart.  "The  women  and  children  would  probably  be  few,  not,  as 
sometimes  fancied,  5000  more."  The  Latin,  Syriac,  Arabic,  Persic,  and 
Ethiopic  versions  omit  "  about,"  and  read  "  five  thousand"  definitely. 

Practical  Suggestions.— Go  and  tell  Jesus  our  trouble.  Come  and  rest 
awhile.  So  Christ  knows  the  fears  of  some,  and  the  toils  of  others  of  his 
disciples.  He  gives  refuge  for  the  terrified  and  rest  for  the  tired.  A  desert 
place— but  the  presence  of  Christ  will  change  a  desert  into  a  paradise.  Jesus 
praying— we  have  little  because  we  ask  for  little.  "  Let  uS'not  fear  to  lose 
earthly  in  search  of  heavenly  comfort."— /o/m  Ball 

45-52.     Walking  on  the  Water.      A.D.  29. 

45.  And  straightway']  This  miracle  made  a  deep  impression  on  the 
people.  It  was  the  popular  expectation  that  the  Messiah  would  repeat  the 
miracles  of  Moses,  and  this  "  bread  of  wonder,"  of  which  they  had  just  par- 
taken, recalled  to  the  multitudes  the  manna.  They  would  have  taken  Jesus 
by  force  and  made  him  a  king  (John  vi.  14,  15).  To  defeat  this  intention 
the  Saviour  bade  his  apostles  take  a  boat  and  cross  over  the  Lake. 

unto  Bethsaida]  Bethsaida,  the  town  of  Philip,  Andrew,  and  Peter  (John 
i,  44).  Macgregor,  after  careful  examination,  holds  to  the  theory  that  there 
were  two  Bethsaidas,  and  that  this  voyage  was  from  the  Plain  of  Batihah 
near  Bethsaida  Julius  to  Khan  Minyeh,  near  the  other  supposed  Bethsaida. 
Thomson  believes  the  miracle  was  on  this  plain,  but  disputes  the  theory  of 
two  Bethsaidas,  a  theory  advocated  if  not  invented  by  Keland  and  adopted 
by  some  others,  but  not  really  required  by  the  Gospel  narrative,  and  not 
sufficiently  supported  by  historical  and  topographical  facts.  If  there  were 
two  Bethsaidas,  upon  which  of  them  was  the  woe  pronounced  ?  But  Jesus 
gives  no  intimation  in  his  work  of  two  Bethsaidas.  Andrews  places  the  scene 
of  this  miracle  four  or  five  miles  southeast  of  the  Jordan,  and  therefore, 
only  seven  or  eight  miles  from  Capernaum.  The  boat  in  returning  would 
then  go  across  the  northeast  corner  of  the  Lake  to  Bethsaida. 

46.  a  mountain  to  pray]  or,  "the  mountain,"  one  well  known  and  fre- 
quented. How  often  Jesus  is  thus  said  to  have  retired  for  prayer  1  What  an 
example  to  disciples  in  this  busy  commercial  age  !  What  mountain  it  was, 
is  unknown. 

47.  in  the  midst  of  the  sea]  i.  e.,  out  at  sea,  it  does  not  imply  that  they 
were  in  the  middle  or  centre  of  the  lake.  Toiling  the  entire  night,  they  had  not, 
in  consequence  of  contrary  winds  (John  vi.  18),  gone«iore  than  three  or  four 
miles  (see  John  vi.  19),  something  more  than  half  of  their  way,  when  one  of 


BlAKK  VI,  48-51.]  ON   THE   GOSPEL   OF   MARK.  85 


Authorized  Version. 

48  And  he  saw  them  toiling  in  rowing;  for  the 

wind  was  contrary  unto  them :  and  about  the 

fourth  watch  of  the  night  he  cometh  unto  them, 

walking  upon  the  sea,  and  would  have  passed 


Kevised  Version. 

48  sea,  and  he  alone  on  the  land.     And  seeing 

them  distressed  in  rowing,  for  the  wind  was 

contrary  unto  them,  about  the  fourth  watch 

of  the  night  he  cometh  unto  them,  walking 


by  them.  I         on  the  sea;  and  he  would  have  passed  by 

49  But  when  they  saw  him  walking  upon  the  '  49  them :  but  they,  when  they  saw  him  walking 


on  the  sea,  supposed  that  it  was  an  appari- 

50  tion,  and  cried  out :  for  they  all  saw  him,  and 
were  troubled.  But  he  straightway  spake 
with  them,  and  saith  unto  them.  Be  of  good 

51  cheer :  it  is  I ;  be  not  afraid.  And  he  went 
up  unto  tuem  into  the  boat ;  and  the  wind 
ceased :  and  they  were  sore  amazed  in  them- 


sea,  they  supposed  it  had  been  a  spirit,  and  cried 
out: 

60, For  they  all  saw  him,  and  were  troubled. 
And  immediately  he  talked  with  them,  and 
eaith  unto  them,  Be  of  good  cheer :  it  is  I ;  be 
not  afraid. 

51  And  he  went  up  unto  them  into  the  ship ; 
and  the  wind  ceased:  and  they  were  sore 
amazed  in  themselves  beyond  measure,  and 
wondered. 

the  sudden  storms,  to  which  the  Lake  is  subject,   rushed  down  from  the 
mountains.     See  above,  iv.  37. 

48.  he  saw  them  toiling  in  rowing']  the  word  translated  ''toiling," 
"distressed,"  in  R.  V.  occurs  in  Matt,  xiv,  24,  and  is  a  striking  expression. 
It  denotes  (1)  to  test  metals,  (2)  to  rack,  torture,  (3)  to  torment  as  in  Matt, 
viii,  6,  29.  Here  it  seems  to  imply  that  they  were  tortured,  baffled,  by  the 
waves,  which  were  boisterous  by  reason  of  the  strong  wind  that  blew  (John 
vi,  18).  Wyclif translates  it  '^travailing  in  rowing;^''  Tyndale  and  Cran- 
mer,  * '  troubled  in  rowing. ' ' 

the  fourth  watch']  the  proper  Jewish  reckoning  recognized  only  three 
watches:  (1)  from  sunset  to  10  p.m.  (Lam.  ii,  19),  (2)  the  middle  watch,  from 
10  P.M.  to  2  a.m.  (Judges  vii,  19),  and  (3)  the  morning  watch,  from  2  a.m.  to 
sunrise  (Ex.  xiv,  24;  1  Sam.  xi,  11).  After  the  Roman  supremacy  the 
number  of  watches  was  increased  to  four,  sometimes  described  by  their  nu- 
merical order,  as  here  and  in  Mark  xiii,  35;  Matt,  xiv,  25:  sometimes  by 
the  terms,  even,  midnight,  cock-crowing,  morning.  In  eight  or  nine  hours' 
rowing  they  had  made  only  three  or  four  miles. 

walking  upon  the  sea]  not  upon  the  shore  by  the  sea,  as  some  rationalists 
would  interpret  it,  but  on  the  sea,  as  the  context  unmistakably  implies. 

would  have  passed  by  them]  Jesus  came  quite  near  their  vessel  on  the 
storm-tost  waves,  and  as  if  to  go  by  them  or  to  lead  the  way  before  them  to 
the  western  shore.  Comp.  Luke  xxiv,  28,  29.  "  Cried  out^^  is  the  same 
word  used  to  express  the  cries  of  persons  possessed  of  evil  spirits. 

4r9.  a  spirit]  so  they  thought  on  the  eve  of  the  resurrection.  See  Luke 
xxiv,  36,  37.  Wyclif  translates  it  "  they  gessiden  him  for  to  be  a  fantum  ;" 
Tyndale  and  Cranmer  "a  sprete  ;"  the  Rhemish  "  a  ghost." 

50.  be  not  afraid]  is  connected  with  "  Be  of  good  courage."  The  latter 
is  represented  by  a  single  Greek  word,  used  in  Homer,  and  requires  a  more 
expressive  rendering.  "Take  courage,"  or  "  Cheer  up,"  indicates  the 
graphic  style  of  the  Greek.  Mark  does  not  record  Peter's  attempt  to  go 
to  his  Lord  upon  the  Lake,  which  is  narrated  only  by  Matthew,  xiv,  28-30. 

51«  they  were  sore  amazed]  a  strong  expression.  The  A.  V.  adds  "  and 
wondered,"  and  "  at  him,"  the  Ethiopic  version  further  adds.  These  are 
omitted,  however,  in  the  R.  V.  The  Greek  does  not  imply  that  th^-y  were 
"grievously"  or  "sorely"  amazed,  i.  e.,  not  the  quality  but  the  extent  of 
their  amazement  is  meant,  and  agrees  with  the  English  "much  amazed," 
more  than  they  had  any  good  reason  to  be  ;  as  the  next  verse  states.  Mat- 
thew, xiv,  33,  says  that  a  similar  impression  was  made  on  those  who  were 
with  them  in  the  boat,  i.  e.,  probably  the  crew.  Not  only  did  they  approach 
him  with  an  outward  unforbidden  gesture  of  worship,  "but  they  avowed  for 
the  first  time  collectively  what  one  of  them  had  long  since  separately  declared 
him  to  be,  the  Son  of  God  "  (Matt,  xiv,  33  :  comp.  John  i,  49). — Ellicott. 


86  A   PICTORIAL   COMMENTARY  [Maek  VI,  52-VII,  1. 


AUTHOEIZED  VeESION. 

52  For  they  considered  not  the  miracle  of  the 
loaves ;  for  their  heart  was  hardened. 

53  And  when  they  had  passed  over,  they  came 
into  the  land  of  Gennesaret,  and  drew  to  the 
ehore. 

64  And  when  they  were  come  out  of  the  ship, 
straightway  they  knew  him, 
.^5  And  ran  through  that  whole  region  round 
about,  and  began  to  carry  about  in  beds  those 
that  were  sick,  where  they  heard  he  was. 

56  And  whithersoever  he  entered,  into  villages, 
or  cities,  or  country,  they  laid  the  sick  in  the 
streets,  and  besought  him  that  they  might  touch 
if  it  were  but  the  border  of  his  garment :  and  as 
many  as  touched  him  were  made  whole. 

~  (HAP.  VII. — Then  came  together  unto  him 


Revised  Veesion. 

52  selves ;  for  they  understood  not  concerning 
the  loaves,  bixt  their  heart  WEis  hardened. 

53  And  when  they  had  ^  crossed  over,  they 
came  to  the  land  unto  Gennesaret,  and  moored 

54  to  the  shore.  And  when  they  were  come  out 
of  the  boat,  straightway  the  people  knew  him, 

55  and  ran  round  about  that  whole  region,  and 
began  to  carry  about  on  their  bedd  those  that 

56  were  sick,  where  they  heard  he  was.  And 
wheresoever  he  entered,  into  villages,  or  into 
cities,  or  into  the  country,  they  laid  the  sick 
in  the  marketplaces,  and  besought  him  that 
they  might  touch  if  it  were  but  the  border 
of  his  garment:  and  as  many  as  touched 
2  him  were  made  whole. 

CHAP.  VII.— Then  came  together  unto  him      7      And  there  are  gathered  together  unto  him 
the  Pharisees,  and  certain  of  the  scribes,  the   Pharisees,  and  certain  of   the  scnbes, 

which  came  from  Jerusalem.  I 

^  Or,  crossed  over  to  the  land,  they  came  unto  Gennesaret     '  Or,  it 

62.  hardened]  this  rather  implies  dullness  of  apprehension  than  spiritual 
and  wilful  hardness  of  heart.  See  note  above,  iii,  5.  Peter's  attempt  to 
walk  on  the  sea  is  omitted  by  Mark. 

Practical  Suggestions. — Sometimes  when  believers  most  need  Christ's 
presence  they  are  most  affrighted  if  he  really  comes  to  them.     We  often 
know  not  Christ  until  he  is  pleased  to  reveal  himself  to  us.     How  often  are 
we  frightened  by   creatures   of  our   imagination!     Christ's  presence   gives 
confidence,  though  storms  and  darkness  are  about  us  on  the  sea  of  life. 
58—56.     Miracles  in  Gennesaret.     A.D.   29. 
53.     tJie  land  of  Gennesaret]  Gennesaret  is  only  mentioned  here  and  in 
Matt,  xiv,  34.     It  is  the  same  as  the  modern  el-GImweir,  a  fertile,  crescent- 
shaped  plain,  on  the  northwestern  shore  of  the  Lake  of  Gennesaret,  about 
three  miles  in  length  and  one  in  width.     From  its  sheltered  situation  and 
especially  from  its  depression  of  more  than  500  feet  below  the  level  of  the 
ocean,  its  climate  is  almost  of  a  tropical  character.     Josephus  speaks  of  it 
as  if  it  were  an  earthly  paradise,  in  which  every  kind  of  useful  plant  grew 
and  flourished.     Jos.  B.  J.  iii,  10,  8.     See  SchaflP's  Bible  Did. 

drew  to  the  shore]  "Moored,"  or,  as  Tyndale  and  Cranmer  translate  it, 
"  drew  up  into  the  haven."  It  is  a  nautical  term  not  elsewhere  used  in  the 
New  Testament. 

54r.  knew  him]  the  people,  not  the  disciples,  for  the  latter  had  recognized 
him  before.     The  A.  V.  is  misleading,  see  R.  V. 

55.  in  beds]  a  sort  of  mat,  mattress,  or  common  rug.  See  SchaflPs 
Bible  Diet 

56.  but  the  border  of  his  garment]  the  numbers  that  pressed  unon  him 
seemed  almost  too  large  to  be  healed  singly,  therefore  many  ])egged  that  they 
might  be  allowed  to  touch  if  it  were  but  the  border  of  his  garment.  (For  cut 
of  garment  see  p.  71).  Comp.  v.  27.  Soon  after  followed  the  ever  memor- 
able discourse  in  the  synagogue  of  Capornaura  respecting  the  Bread  of  Life 
(John  vi,  22-65).  The  "streets,"  more  accurately,  are  "  market  places," 
as  in  R.  V. 

Ch.  VII.  1—23.  The  Pharisees  and  Traditions  of  Eating.  A.D.  29. 
1.  Then  came  together]  Assigning  this  event  to  the  time  of  the  passover 
or  near  it,  i.  c,  April,  A.D.  29,  then,  with  Andrews,  Schaff,  and  some  others, 
it  may  be  regarded  as  coming  at  the  beginning  of  the  history  of  the  last  year 
of  our  Lord's  ministry.  Alexander  notes  that  "this  incident  naturally 
brings  to  view  the  constant  and  intrusive  surveillance  to  which  our  Lord  and 
his  disciples  were  subjected." 


Mask  VU,  2-4.] 


ON    THE   GOSPEL   OF   MARK. 


87 


Revised  Version. 

2  which  had  come  from  Jerusalem,  and  had 
seen  that  some  of  his  disciples  ate  their 
bread    with    ^  defiled,   that    is,   unwashen, 

3  hands.  For  the  Pharisees,  and  all  the  Jews, 
except  they  wash  their  hands  *  diligently, 
eat  not,  holding  the  tradition  of  the  elders ; 

4  and  when  they  come  from  the  marketplace, 
except  they  ^  wash  themselves,  they  eat  not ; 
and  many  other  things  there  be,  which  they 
have  received  to  hold,  *  washings  of  cups, 


Authorized  Version. 

2  And  when  they  saw  some  of  his  disciples  eat 
bread  with  defiled,  that  is  to  say,  with  unwashen, 
hands,  they  found  fault. 

3  For  the  Pharisees,  and  all  the  Jews,  except 
they  wash  their  hands  oft,  eat  not,  holding  the 
tradition  of  the  elders. 

4  And  when  they  come  from  the  market,  except 
they  wash,  they  eat  not.  And  many  other  things 
there  be,  which  they  have  received  to  hold,  as 
the  washing  of  cups,  and  pots,  brazen  vessels, 
and  of  tables. 

^  Or,  common  *  Or,  up  to  the  elbow  Gr.  VBUh  the  fist.  »  Gr.  baptize  Some  ancient  authori- 
ties read  sprinkle  tlieinselves.    *  Gr.  haptizings. 

2.  with  defiled,  that  is  to  say,  unwashen  hands']  thus  Mark  explains  for 
his  Roman  readers,  and  then  more  fiilly  sets  forth  certain  Jewish  usages. 
The  words,  "  they  found  fault,"  are  omitted  by  the  best  authorities,  and  the 
reading  in  them  is  given  in  the  R.  V. ,  which  see. 

3.  except  they  wash  their  hands  oft]  oft,  literally,  with  their  fist,  instead  of 
the  open  hand,  lest  washing  one  hand  with  the  other  open  hand  would  render 
it  unclean,  or,  (2)  up  to  the  wrist  to 
insure  ceremonial  cleanliness,  or,  (3)  it 
maybe  "diligently"  or  '-thoroughly," 
as  in  the  Revised  Version.  The  second 
is  the  most  probable  meaning.  "  When 
they  washed  their  hands,  they  washed 
the  fist  unto  the  jointing  of  the  arm. 
The  hands  are  polluted,  and  made  clean 
unto  the  jointing  of  the  arm.''^ — Light- 
foot.  When  water  was  poured  on  the 
hands,  they  had  to  be  lifted,  yet  so  that 
the  water  should  neither  run  up  above 
the  wrist,  nor  back  again  upon  the 
hand.     "  Unwashed,"  not  dirty  hands,  but  ceremonially  unclean. 

eat  not]  "  the  Jews  of  later  times  related  with  intense  admiration  hov/ 
the  Rabbi  Akiba,  when  imprisoned  and  furnished  with  only  sufficient  v/ater 
to  maintain  life,  preferred  to  die  of  starvation  rather  than  eat  without  the 
proper  washings."     Buxtorf;  quoted  hy  Farrar  and  Geikie. 

the  tradition  of  the  elders]  the  Rabbinical  rules  about  ablutions  occupy 
a  large  portion  of  one  section  of  the  Talmud.  The  oral  law  or  traditions, 
the  Jews  pretended  were  handed  down  through  Moses  and  Joshua.  The  Tal- 
mud is  composed  of  two,  oc  properly,  of  three  portions:  (1)  the  Mishna, 
compiled  by  Rabbi  Jehudan,  in  the  second  century.  To  this  two  commen- 
taries were  added,  as  (2)  the  Gemara  of  Jerusalem,  completed  in  the  fourth 
century,  and  (3)  the  Gemara  of  Babylon,  completed  about  A.  D.  500. 

4.  except  they  wash]  "wash,"  or  literally,  "baptize  themselves,"  in 
contrast  with  washing  only  the  hands,  in  v.  3.  The  American  revisers  pre- 
ferred to  read  "bathe,"  instead  of  "wash,"  and  Meyer  interprets  it.  "to 
take  a  bath."  *'  Market,"  or  "  market  place,"  is  not  to  be  restricted  to  the 
place  where  food  is  sold  ;  it  includes  the  place  of  public  meeting,  like  the 
Latin,  forum.     See  R.  V. 

pots]  the  original  word  is  regarded  as  one  of  Mark's  Latlnisms,  and  a 
corruption  of  the  Latin  sextarius,  a  Roman  measure  both  for  liquids  and  dry- 
things,  and  holding  about  a  pint.  In  Tyndale's  and  Cranmer's  Versions  it 
is  translated  "crw.se^."  Earthen  vessels  were  broken  ;  those  of  metal  and 
wood  scoured  and  rinsed  with  water.     See  Lev.  xv,  12. 

tables]  "and  of  tables  "  is  omitted  in  several  MSS.  ;  see  R.  V.     The  bet- 


WASHINQ    HANDS. 


88 


A   PICTORIAL   COMMENTARY 


[Maek  VII,  5-14. 


Revised  Version. 

5  and  pots,  and  braeenvessela  ^.  And  the  Phari- 
sees and  the  scriliea  ask  him,  Why  walk  not 
thy  disciples  according  to  the  tradition  of  the 
elders,  bnt  eat   their  bread  with   ^  defiled 

6  hands?  And  he  said  unto  them.  Well  did 
Isaiah  prophesy  of  you  hypocrites,  as  it  is 
written. 

This  people  honoureth  me  with  their  lips, 
But  their  heart  is  far  from  me. 

7  But  in  vain  do  they  worship  me, 
Teaching  as  their  doctrines  the  precepts  of 

men. 

8  Te  leave  the  commandment  of  God,  and  hold 

9  fast  the  tradition  of  men.  And  he  said  unto 
them,  Full  well  do  ye  reject  the  command- 
ment of  God,  that  ye  may  keep  your  tradi- 

10  tion.  For  Moses  said,  Honour  thy  fatherand 
thy  mother;  and,  He  that  speaketh  evil  of 
father  or  mother,  let  him  ^die  the  death: 

11  but  ye  say.  If  a  man  shall  say  to  his  father 
or  his  mother.  That  wherewith  thou  mightest 
have  been  profited  by  me  is  Corban,  that  is 

12  to  say,  Given  to  God,  ye  no  longer  suffer 
him  to  do  aught  for  his  father  or  his  mother: 

13  making  void  the  word  of  God  by  your  tradi- 
tion, which  ye  have  delivered:   and  many 

14  such  like  things  ye  do.  And  he  called  to 
him  the  multitude  again,  and  said  unto  them. 


Authorized  Version. 

5  Then  the  Pharisees  and  scribes  asked  him, 
Why  walk  not  thy  disciples  according  to  the 
tradition  of  the  elders,  but  eat  bread  with  un- 
washen  hands  ? 

6  He  answered  and  said  unto  them.  Well  hath 
Esaias  prophesied  of  you  hypocrites,  as  it  is 
written,  This  people  honoureth  me  with  their 
lips,  but  their  heart  is  far  from  me. 

7  Howbeit  in  vain  do  they  worship  me,  teach- 
ing/or doctrines  the  commandments  of  men. 

8  For  laying  aside  the  commandment  of  God, 
ye  hold  the  tradition  of  men,  as  the  washing  of 
pots  and  cups:  and  many  other  such  like  things 
ye  do. 

9  And  he  said  unto  them.  Full  well  ye  reject 
the  commandment  of  God,  that  ye  may  keep 
your  own  tradition. 

10  For  Moses  said.  Honour  thy  father  and  thy 
mother ;  and,  Whoso  curseth  father  or  mother, 
let  him  die  the  death : 

11  But  ye  say.  If  a  man  shall  say  to  his  father 
or  motheV,  It  is  Corban,  that  is  to  say,  a  gift,  by 
whatsoever  thou  mightest  be  profited  by  me ;  he 
shall  be  free. 

12  And  ye  suffer  him  no  more  to  do  ought  for 
his  fother  or  his  mother ; 

13  Mailing  the  word  of  God  of  none  effect 
through  your  tradition,  which  ye  have  deliv- 
ered: and  many  such  lilie  things  do  ye. 

14  1[  And  when  he  had  called  all  the  people  vnto 
him,  he  said  unto  them.  Hearken  unto  me  eveiy 
one  of  you,  and  understand : 

^  Many  ancient  authorities  add,  and  couches.     ^  Or,  common    ^  Or,  surety  die 
ter  translation  is  "  couches,"  the  wide,  low  benches  which  were  placed  near 
the  tables  and  on  which  the  guests  reclined.     These  couches  had  to  be  care- 
fully washed,  for  a  heathen  might  have  lain  on  them  and  defiled  them. 

6.  Well  hath  Esaias~\  or  full  well  did  Isaiah  prophesjj  of  you.  ^"WelV^ 
is  said  in  irony.  This  expression  recurs  in  v.  9,  "Full  well  ye  reject"  = 
^''finely  do  ye  set  at  naught  and  obliterate." 

This  people  honoureth  m«]  The  words  are  found  in  Isaiah  xxix,  13. 

8.  tradition  ofmen~\  God's  commands  in  contra'^t  with  the  rules  of  men. 
Lange  suggests  that,  underlying  the  rigorous  enforcement  of  tradition,  there 
was  a  half  conscious  repugnance  to  God'*s  law.  The  best  MSS.  omit  the  rest 
of  verse  8.     See  Revised  Version. 

9.  keep  your  oionl  This  implies  watching,  guarding  their  traditions,  while 
inverses  3,  4,  and  8,  "hold"  implies  an  obstinate  clinging  to  custom  or 
opinion. 

10.  Honour  thy  father']  The  words  are  quoted  partly  from  Ex.  xx,  12, 
and  partly  from  Ex.  xxi,  17.  The  thought  is  quoted  with  precision,  but  not 
the  form,  though  the  verbal  variation  is  slight. 

11.  If  a  man  ."shall  say]  See  the  Revised  Version.  Corban  is  a  Hebrew 
word  peculiar  to  Mark,  though  often  used  in  Leviticus  and  Numbers,  where 
it  is  rendered  ''offering,"  and  "oblation."  Lev.  ii,  1,  5;  Num.  vii,  3,  5. 
Alexander  remarks,  "  that  such  things  were  permitted  and  applauded,  may 
be  proved  by  certain  dicta  of  the  Talmud." 

13.  your  tradition']  The  Jews  venerated  tradition,  as  shown  by  this  as- 
sertion current  among  them  ;  "  The  law  is  like  salt,  the  Mishna  like  pepper, 
the  Gemara  like  balmy  spice." — Buxtorf. 

14-.  all  the  people]  or,  "called  the  multitude  again."  Wyclifhas  it  in 
his  Version,  "  and  he  eftsone  clepinge  to  the  cumpanye  of  peple."  Tyndale 
renders  it  as  in  the  A.  V.     See  R.  V. 


Mark  VII,  15-22.J  ON   THE   GOSPEL   OF   MARK.  89 


Authorized  Version. 

15  There  is  nothing  from  without  a  man,  that 
entering  into  him  can  defile  him:  but  the  things 
which  come  out  of  him,  thuse  are  they  that  de- 
file the  man. 

16  If  any  man  have  ears  to  hear,  let  him  hear. 

17  And  when  he  was  entered  into  the  house 
from  the  people,  his  disciples  asked  him  con- 
cerning the  parable. 

18  And  he  saith  unto  them,  Are  ye  so  without 
understanding  also?  Do  ye  not  perceive,  that 
whatsoever  thing  from  without  entereth   into 


Revised  Version. 

15  Hear  me  all  of  you,  and  understand  :  there 

is  nothing  from  without  the  man,  that  going 

into   him  can   defile   him:    but  the  things 

which  proceed  out  of  the  man  are  those  that 

17  defile  the  man.^  And  when  he  was  entered 
into  the  house  from  the  multitude,  his  disci- 

18  pies  asked  of  him  t!ie  parable.  And  he  saith 
unto  them,  Are  ye  so  without  understanding 
also?  Perceive  ye  nut,  that  whatsoever  from 
without  goeth  into  the  man,  it  cannot  defile 

19  him ;  because  it  goeth  not  into  his  heart,  but 


the  man,  if  cannot  defile  him;  I        into  his  belly,  and  goeth  out  into  the  draught? 

19  Because  it  entereth  not  into  his  heart,  but     20  This  he  »<iid,  making  all  meats  clean.     And 

into  the  belly,  and  goeth  out  into  the  draught,  j        he  said,  That  which  proceedeth  out  of  the 

purging  all  meats  ?  '  21  man,  that  defileth  the  man.   For  from  within, 


out  of  the  heart  of  men,  ^  evil  thoughts  pro- 
22  ceed,  fornications,  thefts,  murders,  adulteries, 
covetings,  wickednesses,  deceit ,  lascivious- 


20  And  he  said.  That  which  Cometh  out  of  the 
man,  that  defileth  the  man. 

21  For  from  within,  out  of  the  heart  of  men,  pro- 
ceed evil  thoughts,  adulteries,  fornications, 
murders, 

22  Thefts,  covetousness,  wickedness,  deceit,  las-  i 

^  Many  ancient  authorities  insert  ver.  16,  If  any  man  hath  ears  to  hear,  let  him  hear,  ^  Qj._ 
thoughts  that  are  evil. 

15.  dejile]  make  common,  or  profane,  is  the  meaning  in  Greek ;  here 
it  signifies,  to'' make  ceremonially  unclean  ;  or,  more  accurately,  morally  un- 
clean ;  see  vs.  2  and  23.  Verse  16  is  omitted  by  many  MSS.  and  authorities, 
as  in  R.  V. 

17.  his  disciples']  From  Matthew  we  learn  that  the  questioner  was  Peter 
(Matt.  XV,  15).  As  in  the  walking  on  the  water,  so  here,  Mark  omits  the 
name  of  the  person,  perhaps,  in  deference  to  Peter's  feelings. 

the  parahle]  So  they  regarded  the  words  uttered  in  the  hearing  of  the 
multitude,  and  which  deeply  offended  the  Pharisees  (Matt,  xv,  12). 

19.  into  the  drmight]  Comp.  2  Kings  x,  27,  ''And  they.. .brake  down 
the  house  of  Baal,  and  made  it  a  draught  house  unto  this  day."  Alford  ex- 
plains it  as  "  sewer." 

purging  all  meats]  This  phrase  is  difficult,  if  not  obscure.  Alford,  Meyer, 
Weiss,  and  others,  connect  it  with  draught,  and  make  it  refer  to  the  purifying 
or  removal  of  the  useless  portion  of  the  food  from  the  body.  But  there  is  a 
grammatical  difficulty  in  this  view.  The  revisers,  following  an  old  explana- 
tion, add  :  "  This  he  saith,  making  all  meats  clean."  Chrysostom early  sug- 
gested this  interpretation,  and  it  is  accepted  by  Scrivener,  Field,  Bauer, 
Canon  Cook,  EUicott,  and  Plumptre. 

21.  evil  thoughts]  not  merely  bad  thoughts,  but  evil  designs.  Thirteen 
forms  of  evil  are  here  noticed  as  proceeding  from  the  heart.  The  first  seven, 
in  the  plural  number,  are  predominant  actions,  the  plural  possibly  indicating 
either  the  multitude  of  them,  or  the  variety  of  forms  under  which  each  sin  is 
committed.  The  latter  six,  in  the  singular,  are  dispositions.  The  change  to 
singular  may  be  for  euphony ;  there  seems  to  be  nothing  in  the  nature  of  the 
sins  calling  for  it.  Comp.  the  blending  of  the  singular  and  plural  in  Paul's 
enumeration  of  the  works  of  the  flesh.  Gal.  v,  19-21. 

adulteries]  violations  of  the  marriage  vow  ;  fornications,  violations  of 
chastity  by  unmarried  persons. 

22.  covetousness]  The  original  word  denotes  more  than  the  mere  love  of 
money,  it  is  ''  the  drawing  and  snatching  to  himself,  on  the  sinner's  part,  of 
the  creature  in  every  form  and  kind,  as  it  lies  out  of  and  beyond  himself." 
Hence,  we  find  it  joined  not  only  with  "thefts"  and  with"  extortion"  in 
1  Cor.  V,  10,  but  also  with  sins  of  the  flesh,  as  in  1  Cor.  v,  11  ;  Eph.  v,  3, 
5  ;  Col.  iii,  5.  "  Impurity  and  covetousness  may  be  said  to  divide  between 
them  nearly  the  whole  domain  of  human  selfishness  and  vice."  See  Canon 
Lightfoot  on  Col.  iii,  5. 


90  A   PICTORIAL   COMMENTARY  [Mark  VH,  23, 24. 


Kevised  Version. 

23  ness,  an  evil  eye,  railing,  pride,  foolishness : 
all  these  evil  things  proceed  from  within, 
and  defile  the  man. 

24  And  from  thence  he  arose,  and  went  away 
into  the  borders  of  Tyre  ^  and  Sidon.    And 


Authorized  Version. 
civiousness,  an  evil  eye,  blasphemy,  pride,  fool- 
ishness : 

23  All  these  evil  things  come  from  within,  and 
defile  the  man. 

24  ^  And  from  thence  he  arose,  and  went  into 
the  bordei-s  of  Tyre  and  iidon,  and  entered  into 

*  Some  ancient  authorities  omit  and  Sidon. 

wickedness']  or  ivickednesses.  It  denotes  the  active  working  of  evil,  or.  as 
Jeremy  Taylor  explains  it,  an  "  aptness  to  do  shrewd  turns,  to  delight  in 
mischief  and  tragedies  ;  a  love  to  trouble  our  neighbour  and  to  do  him  ill 
offices  ;  crossness,  perverseness,  and  peevishness  of  action  in  our  inter- 
course. ' ' — Trench. 

lasciviousness]  The  word,  in  classic  Greek,  denotes  all  excess  and  extrava- 
gance, and  in  later  writers,  lust.  In  the  N.  T.  it  is  generally  translated 
*^lasciviousness,^^  as  here  and  2  Cor.  xii,  21;  Gal.  v,  19;  Eph.  iv,  19;  1 
Pet.  iv,  3  ;  2  Pet.  ii,  18  ;  sometimes  (2)  "  wantonness,^ ^  as  in  Rom.  xiii,  13. 
The  Vulgate  renders  it  now  "  impudicitia,"  now  *' lascivia."  "Wanton- 
ness "  seems  the  better  rendering. 

an  evil  eye,  blasphemy]  Of  these  the  first  denotes  concealed,  i.  e.,  the  in- 
ward disposition  ;  the  second,  proud,  spiteful  anger.  The  evil  eye  is  notori- 
ous in  the  East ;  it  may  here  include  the  outward  envious  look.  In  both 
cases  the  outward  expression  is  used  to  signify  the  inward  feeling  or  disposi* 
tion,  for  it  is  to  the  inward  corruptions,  not  their  outward  manifestations, 
that  Jesus  primarily  refers. 

pride]  The  word  thus  translated  only  occurs  here  in  the  N.  T.,  its  adjec- 
tive occurs  in  Luke  i,  51  ;  Rom.  i,  30,  ^^ proud,  boasters  ;"  2  Tim.  iii,  2, 
^^  proud,  blasphemers;"  James  iv,  6 ;  1  Pet.  v,  5,  "God  resisteth  the 
proud.'' ^ 

foolishness]  only  occurs  here  in  the  Gospels,  and  three  times  in  the  Epis- 
tles of  Paul,  2  Cor.  xi,  1,  17,  21.  Matthew  Henry  wisely  observes:  ^^Ill- 
thinking  is  put  first,  as  that  which  is  the  spring  of  all  our  commissions,  and 
unfMnking  put  last,  as  that  which  is  the  spring  of  all  our  omissions." 

23.  from  loithin]  "The  common  arguments  against  public  school  edu- 
cation," says  Ryle,  "appear  to  me  to  be  based  on  a  forgetful  ness  of  our 
Lord's  teaching  about  the  heart.  Unquestionably  there  are  many  evils  in 
public  schools... But  there  are  great  dangers  in  private  education,  and  dan- 
gers in  their  kind  quite  as  formidable  as  any  which  beset  a  boy  at  public 
school...  Without  a  change  of  heart,  a  boy  may  be  kept  at  home  and  yet  learn 
all  manner  of  sin." 

Practical  Suggestions. — We  are  to  serve  God  in  his  way,  not  according 
to  men's  traditions  or  customs.  Inward  purity  is  what  God  desires.  The 
heart  is  the  chief  source  of  impurity.  "  Every  man  has  within  him  the  root 
of  every  sin."  "  What  can  we  say  to  the  exaggerated  attention  paid  by  many 
to  ceremonies,  ornaments,  gestures,  and  postures  in  the  worship  of  God... 
What  is  it  all  but  pharisaism  over  again  ?  "—i?yZe.  "Our  care  must  be  to 
wash  our  hearts  from  wickedness." — M.  Henry. 

24—30.  The  Syrophoenician  Woman.  A.  D.  29. 
24r.  from  thence  he  arose]  i.  e.,  from  the  region  of  Capernaum  orGennesa- 
ret.  See  vi,  53-56.  The  Pharisaic  party  in  Galilee  were  deeply  offended 
(Matt.  XV,  12)  ;  Herod  Antipas  was  inquiring  concerning  him  (Luke  ix,  9), 
and  his  inquiries  boded  only  ill.  He  therefore  now  leaves  for  a  while  west- 
ern Galilee,  avoids  publicity  and  gains  rest,  and  makes  his  way  northeast, 
through  the  mountains  of  upper  Galilee  into  the  border-land  of  Phoenicia. 
the  borders  of  Tyre  and  Sidon]  Not  merely  to,  but  "into,"  the  borders 


Mark  VII,  25-27.] 


ON   THE   GOSPEL   OF   MARK. 


91 


Revised  Yeksion. 
he  entered  into  a  house,  and  would  have 
no  man  know  it :  and  he  could  not  be  hid. 

25  But  straightway  a  woman,whose  little  daugh- 
ter had  an  unclean  spirit,  having  heard  of 

26  him,  came  and  fell  down  at  his  feet.  Now 
the  woman  was  a  ^  Greek,  a  Syrophoenician 
by  race.  And  she  besought  him  that  he 
would  cast  forth  the  ^  devil  out  of  her  daugh- 

27  ter.  And  he  said  unto  her.  Let  the  children 
first  be  filled :  for  it  is  not  meet  to  take  the 


Authorized  Version. 
a  house,  and  would  have  no  man  know  it :  but 
he  cpuld  not  be  hid. 

25  For  a  certain  woman,  whose  young  daugh- 
ter had  an  unclean  spirit,  heard  ©f  him,  and 
came  and  fell  at  his  feet : 

26  The  woman  was  a  Greek,  a  Syrophenician 
by  nation;  and  she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her  daughter 

27  But  Jesus  said  unto  her.  Let  the  children 
first  be  filled:  for  it  is  not  meet  to  take  the 

^  Or,  Gentile    -  Gr.  demon. 

of  Tyre  and  Sidon,  and  hence  beyond  the  limits  of  Galilee.  So  Alford,  Bleek, 
De  Wette,  Farrar,  Cook,  Ellicott,  and  others  ;  though  some  think  he  only 
went  unto  the  border.  The  former  view  is  the  more  probable.  So  in  an- 
cient times  Elijah  traveled  out  of  his  own  land  into  Phoenicia  (1  Kings  xvii, 
10-24). 

Tyre]  A  celebrated  commercial  city  of  antiquity,  in  Phoenicia.  The  He- 
brew name  "Tz6r"  signifies  "a  rock,"  and  well  agrees  with  the  site  of  iSwr 
a  modern  town  on  a  rocky  peninsula,  which  was  formerly  an  island,  and 
twenty  miles  distant  from  Sidon.  Hiram,  King  of  Tyre,  sent  cedar  wood 
and  workmen  to  David  and  afterwards  to  Solomon  (2  Sam.  v,  11 ;  1  Kings  ix, 
11-14;  X,  22).  Ahab  married  adaughterof  Ithobal,  King  of  Tyre  (1  Kings 
xvi,  31).  It  was  besieged  by  Nebuchadnezzar;  captured  by  Alexander  the 
Great,  after  seven  months'  siege,  but  became  again  a  populous  and  thriving 
city  in  the  time  of  Christ.  Strabo  gives  an  account  of  it  at  this  period,  and 
speaks  of  the  great  wealth  which  it  derived  from  the  production  of  the  cele- 
brated Tyrian  purple.  The  old  town  is  in  ruins  now,  but  the  modern  city 
has  a  population  of  about  five  thousand.     See  SchafFs  Bible  Diet. 

Sidon]  The  Greek  form  of  the  Phoenician  name  Zidon,  an  ancient  and 
wealthy  city  of  Phoenicia,  on  the  narrow  plain  between  the  Lebanon  and  the 
Sea.  Its  Hebrew  name  Tsidon  signifies '' Fishing  "  or  "Fishery."  Its 
modern  name  is  Saida.  It  is  mentioned  in  the  Old  Testament  (Gen.  x,  19 ; 
Josh,  xi,  8;  Judg.  i,  31),  and  in  ancient  times  was  more  influential  even 
t'han  Tyre,  though  from  the  time  of  Solomon  it  appears  to  have  been  subor 
dinate  to  it.  Homer  has  many  allusions  to  the  skill  of  the  Sidonians,  and 
Herodotus  speaks  of  its  kings  and  ships.  The  city  was  captured  by  Alexan- 
der the  Great,  B.  C.  333.  The  ruins  of  the  ancient  city  are  extensive  and 
remarkable:  the  population  of  the  modern  city  is  about  ten  thousand. 

loould  have  no  man  know  it]  desiring  seclusion,  and  perhaps  greater  free- 
dom to  instruct  his  disciples. 

25.  heard  of  him]  Of  his  miracles  and  his  arrival ;  for  his  fame  had 
reached  even  to  these  old  Phoenician  cities,  from  whence  had  come  '*  a  great 
multitude."     Comp.  Mark  iii,  8;  Matt,  iv,  24. 

26.  a  Greek]  i.  e.,  in  the  broad  sense  of  Gentile,  as  "Frank"  is  now 
applied  to  all  Europeans  in  the  East.  Matthew  describes  her  as  a  "  woman 
of  Canaan  ^^  (Matt,  xv,  22);  Mark  calls  her  a  Greek,  a  Syrophoenician. 
The  first  term  describes  her  religion,  that  she  was  a  Gentile  ;  the  second,  the 
stock  of  which  she  came.  Juvenal  uses  the  same  term,  as  Justin  Martyr  and 
Tertullian  mention.  She  is  called  a  Syro-phcenician,  as  distinguished  from 
the  Liby  Phoenicians,  the  Phoenicians  of  Africa,  that  is,  Carthage.  Phoeni- 
cia belonged  at  this  time  to  the  province  of  Syria.  The  Emperor  Adrian 
divided  Syria  into  three  parts:  Syria  proper,  Syro- Phoenicia,  and  Syro- 
Palestina  ;  and  we  may  well  believe  that  this  official  distinction  rested  on  a 
pre-existing  nomenclature.     See  Ellicott. 

27.  said  unto  her]  Mark  passes  more  briefly  over  the  interview  than 


92 


A   PICTORIAL   COMMENTARY 


[Mabk  VII,  28. 


Authorized  Version. 

children's  bread,  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said  unto  him,  Yes, 
Lord :  yet  the  dogs  under  the  table  eat  of  the 
children's  crumbs. 


Revised  Version. 
children's  *  bread  and  cast  it  to  the  dogs. 
28  But  she  answered  and  saith  \into  Iiim,  Yea, 
Lord :  even  the  dogs  under  the  table  eat  of 


'^)£r(WM&m 


*  Or,  loaf. 

Matthew.  The  latter  Evangelist  points  out  three  stages  of  this  woman's 
trial :  (i)  Silence  ;  "  He  answered  her  not  a  ivord'^  (Matt,  xv,  23)  ;  (ii)  Re- 
fusal ;  ''  I  was  not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel  ^^  (Matt. 
XV,  24)  ;  (iii)  Reproach  ;  ^^  It  is  not  meet  to  take  the  children's  bread  and 
cast  it  to  the  dogs^'  (Matt,  xv,  26).  But  in  spite  of  all  she  persevered  and 
finally  conquered. 

the  dogs']  In  the  original  the  diminutive  is  used  =  "  little  dogs.^^     "  Little 

whelps,"  Wyclif;  "the 
whelps,"  Tyndale,  Cranmer. 
The  Jews,  the  children  of 
the  kingdom  (Matt,  viii,  12), 
were  wont  to  designate  the 
heathen  as  ^^dogs,^^  the  no- 
ble characteristics  of  which 
animal  are  seldom  brought 
out  in  Scripture  ( comp.  Deut. 
xxiii,  18;  Job  xxx,  1;  2 
Kings  viii,  13;  Phil,  iii,  2; 
Rev.  xxii,  15.  The  Syrian 
dog  is  a  howling  scavenger, 
and  not  the  companion  of 
man,  as  the  dog  is  among  us. 
Here,  however,  the  term  is 
somewhat  softened.  Alex- 
ander thinks  the  heathen  are  compared  to  the  small  dogs  in  the  house, 
not  to  the  great  wild  dogs  infesting  Eastern  towns;  but  the  dog  was  an  un- 
clean animal  to  the  Jews  and  not  kept  as  with  us.  If  he  was  in  heathen 
territory,  as  inferred  above,  the  expression  would  still  more  naturally  refer 
to  the  Jewish  designation  of  heathen,  and,  therefore,  not  convey  the  "re- 
volting harshness  "  which  Alexander  supposes.  In  the  East  now  the  Mo- 
hammedans apply  this  name  to  Christians. 

28.  yet  the  dogs']  Yea,  Lord,  for  even  the  little  dogs  under  the  table  eat  of 
the  children'' s  crumbs.  So  it  is  rightly  translated  in  Wyclif's  and  Cranmer's 
Versions,  following  the  Vulgate.  ^'Truthit  is Maister,  for  indeed  the  whelpes 
eat  under  the  table,  of  the  ckilderns  crommes.^'' — Geneva  version,  1557.  She 
accepts  the  declaration  of  Christ,  and  in  that  very  declaration,  she  aflSrms,  is 
involved  the  granting  of  her  petition.  "  Saidst  Thou  dogs?  It  is  well;  I 
accept  the  title  and  the  place ;  for  the  dogs  have  a  portion  of  the  meat — not 
the  first,  not  the  children's  portion,  but  a  portion  still — the  crumbs  which 
fall  from  the  table."  Her  words  speak  to  us  even  now,  across  the  centuries. 
The  Episcopal  Church  adopts  her  words  in  a  prayer  to  be  used  at  the  cele- 
bration of  th3  Lord's  Supper. — Camb.  Bible. 

crumbs]  "From  the  very  word  dog,  which  seemed  to  make  most  against 
her,  with  the  ready  wit  of  faith,  she  drew  an  argument  in  her  own  favor." — 
Trench.  "Was  not  that  a  master-stroke !  She  snares  Christ  in  his  own 
words." — Luther.  "The  twelve  had  learned  at  last  that  even  heathen 
'dogs  '  were  not  to  be  sent,  unheard,  away." — Geikie. 


SYRIAN    DOG. 


SLvEK  Vn,  29-33.] 


ON  THE   GOSPEL  OP   MARK. 


93 


Revised  Veesion. 

29  the  children's  crumbs.  And  he  said  unto 
her,  for  this  saying  go  thy  way ;  the  ^  devil 

30  is  gone  out  of  thy  daughter.  And  she  went 
away  unto  her  house,  and  found  the  child  laid 
upon  the  bed,  and  the  ^  devil  gone  out. 

31  And  again  he  went  out  from  the  borders 
of  Tyre,  and  came  through  Sidon  unto  the 
sea  of  Galilee,  through  the  midst  of  the  bor- 

32  ders  of  Dccapolis.  And  they  bring  unto  him 
one  that  was  deaf,  and  had  an  impediment 
in  his  speech ;  and   they  beseech  him  to  lay 

33  his  hand  upon  him.     And  he  took  him  aside 


Authorized  Version. 

29  And  he  said  unto  her.  For  this  saying  go 
thy  way ;  the  devU  is  gone  out  of  thy  daughter. 

30  And  when  she  was  come  to  her  house,  she 
found  the  devil  gope  out,  and  her  daughter  laid 
upon  the  bed. 

31  ^  And  again,  departing  from  the  coasts  of 
Tyre  and  Sidon,  he  came  unto  the  sea  of  Galilee, 
through  the  midst  of  the  coasts  of  Decapolis. 

32  And  they  bring  unto  him  one  that  was  deaf, 
and  had  an  impediment  in  his  speech ;  and  they 
beseech  him  to  put  hie  hand  upon  him. 

33  And  he  took  him  aside  from  the  BiuKitude, 

*  Gr.  demon. 

29.  go  thy  way~\  There  were  two  notable  examples  of  faith  found  in 
heathen  persons  and  commended  by  Jesus :  this  woman   and  the  centurion. 

30.  devil  gone  out]  This  is  an  instance  of  a  cure  effected  at  a  distance  : 
other  instances  are,  (1)  the  nobleman's  son  at  Capernaum  (John  iv,  46) ;  (2) 
the  centurion's  servant  (Luke  vii,  6).  "Devil"  here,  as  elsewhere,  when 
relating  to  persons  possessed,  means  "  demons." 

Practical  Suggestions. — "Mothers,  widows,  sisters,  with  sick,  sinful,  way- 
ward relatives,  go  and  tell  Jesus." — John  Hall.  "  The  first  act  of  salvation 
in  the  Gentile  world." — Bauer.  '*It  is  a  great  consolation  to  a  Christian 
mother  when  God  converts,  in  answer  to  prayer,  a  daughter  possessed  by  a 
worldly  spirit.  But  how  little  prayer  is  urgea  for  that  blessing!  " — Quesnel. 
31 — 87.     Healing  the  Deaf  and  Dumb,  A.  D.  29. 

31.  the  coasts]  a  misleading  archaism.  No  allusion  is  made  in  the  origi- 
nal word  to  the  seaboard.  Compare  verse  24.  "  From  the  borders  of 
Tyre,  and  came  through  Sidon  unto  the  Sea  of  Galilee,"  is  the  reading  of 
nearly  all  important  MSS.,  though  Scrivener  adheres  to  the  common  text. 
See  R.  V. 

Sidon]  or  "through  Sidon,"  which  is  the  preferable  reading,  supported 
by  several  MSS.,  and  found  in  several  ancient  versions.  See  R.  V.  If  he 
made  a  visit  to  this  city  of  Baal  and  Astarte,  no  further  account  of  it  is  given. 
It  would  be  a  long,  circuitous  journey,  and  must  have  been  full  of  incidents. 
The  silence  of  the  Evangelists  throwB  some  doubt  on  the  genuineness  of  the 
revised  reading,  unless  we  interpret  it  (as  Schaff  does)  to  mean  a  district  of 
Sidon  and  not  the  city.  A  district  of  Sidon  is  not  elsewhere  noticed,  hence 
Canon  Cook  holds  that  Jesus  went  through  the  city  of  Sidon. 

unto  the  sea  of  Galilee]  The  journey  appears  to  have  been  northward 
through  Sidon  and  towards  Lebanon,  then  through  the  deep  gorge  of  the 
Leontes  to  the  Jordan,  thence  along  its  eastern  bank  into  Decapolis. 

32.  one  that  was  deaf]  The  healing  of  this  man,  on  the  east  side  of  the 
Jordan,  is  related  only  by  Mark, 

and  had  an  impediment]  The  Greek  implies  that  the  man  could  scarcely 
articulate.  As  Canon  Cook  aptly  says,  "  such  a  condition  is  an  ordinary  re- 
sult of  long-continued  deafness,"  and  leads  us  to  infer  that  the  man  having  lost 
his  hearing  from  some  cause,  had  gradually  been  losing  his  power  of  speech. 

they  beseech  him]  This  is  one  of  the  few  instances  where  the  friends  of  the 
sufferer  brought  the  sick  man  to  Christ.  So  the  paralytic  was  borne  of  four 
(Mark  ii,  3-5)  ;  the  blind  man  of  Bethsaida  was  also  led  to  Jesus  (Mark  viii, 
22-26). 

33.  aside  from  the  multitude]  Comp.  Mark  viii,  23.  Why?  (1)  Some 
think  it  was  to  avoid  all  show  and  ostentation  ;  (2)  others,  to  prevent  a  pub- 
licity which  might  bring  together  the  Gentiles  in  crowds ;  (3)  others,  that 
the  few  might  be  convinced  that  he  was  not  bound  to  any  one  mode  of  heal- 
ing.    Geikie  suggests,  that  these  simpler  forms  were  intended  to  awaken 


94  A   PICTORIAL   COMMENTARY         Mabk  VII,  34-VIII,  1. 


AtTTHORIZED   VERSION.  REVISED   VERSION. 

and  put  his  fingersinto  hisears,and  he  8pit,and  from  the  multitude  privately,  aud  put  his 

touched  his  tongue;  fingers  into  his  ears,  and  he  H;>at,  aud  touched 

;}4  And  looking  up  to  heaven,  he  sighed,  and     34  his  tongue ;  and  looking  up  to  heaven,  he 

eaith  unto  him,  Ephphatha,  that  is,  Be  opened.  sighed,  and  saith  unto  him,  Ephphatha,  that 

35  And  straightway  his  ears  were  opened,  and  j  35  is.  Be  opened.  And  his  oars  were  opened, 
the  string  of  his  tongue  was  loused,  and  he  spake  I  and  the  bond  of  his  tongue  was  loosed,  and 
plain,  I  36  he  spake  plain.     And  he  charged  them  that 

36  And  he  charged  them  that  they  should  tell  I  they  should  tell  no  man:  but  the  mt>re  he 
no  man:  but  the  more  he  charged  tliem,  so  much  I  charged  them,  so  much  the  morea  great  deal 
the  more  a  great  deal  they  published  it;  37  they  published  it.     And  they  were  beyond 

37  And  were  beyond  measure  astonished,  say-  measure  astonished,  saying,  He  hath  done  all 
ing,  He  hath  done  all  things  well:  he  maketh  !  things  well:  he  maketh  even  the  deaf  to 
both  the  deaf  to  hear,  and  the  dumb  to  speak.      i        hear,  and  the  dumb  to  speak. 

CHAP.  VIII.— In  those  days  the  multitude  I   8      In  those  days,  when   there  was  again   a 
being  very  great,  acd  having  nothing  to  great  multitude,  aud  tliey  had  nothing  to 

eat,  Jesus  called  his  disciples  utito  him,  aud  saith  eat,  he  called  unto  him  his  disciples,  aud  saith 

unto  them,  ' 

faith  in  one  who  could  hear  no  words,  for  without  a  fitting  spirit  the  miracle 
would  not  have  been  wrought.  So  also  Trench  supposes  these  acts  were 
suited  to  stir  up  a  lively  expectation  of  a  blessing,  and  these  seem  more  pro- 
bable than  the  first  three  reasons. 

p7it  his  fingers  into  his  ears'}  His  cure  was  (1)  gradual,  and  (2)  effected  by 
visible  signs. 

34:.  looking  up  to  heaven]  This  upturned  look,  expressive  of  an  act  of 
prayer,  occurs  also  (1)  in  the  blessing  of  the  five  loaves  and  two  fishes  (Matt, 
xiv,  19;  Mark  vi,  41) :  (2)  at  the  raising  of  Lazarus  (John  xi,  41) ;  and  (3) 
before  the  great  high-priestly  prayer  for  the  apostles  (John  xvii,  1). 

he  sighed]  or  "groaned,"  as  in  the  Rhemish  Version.  It  was  a  natural 
expression  of  distress  (Rom.  viii,  23),  and  also  implied  intense  desire  and 
supplication.  Comp.  John  xi,  33.  Luther  says  :  "This  sigh  was  not  drawn 
from  Christ  on  account  of  the  single  tongue  and  ear  of  this  poor  man,  but  it  is  a 
common  sigh  over  all  tongues  and  ears,  yea  over  all  nearts,  bodies  and 
souls." 

Ephphatha]  The  actual  Aramaic  word  used  by  our  Lord,  like  the  "  Ta- 
litha  cum  "  or  "  cumi "  of  Mark  v,  41. 

36.  he  charged  them]  i.  e.,  the  friends  of  the  afflicted  man,  who  had  ac- 
companied or  followed  him.  "  Everything  in  God's  way  and  in  his  word  is 
glorious  and  honorable,  and  like  himself  He  needs  none  of  our  testimonies, 
but  it  is  the  least  we  can  do  to  signify  our  wishes  to  have  his  praises  cele- 
brated. " — Thos.  Halyhurton. 

37 .  astonished]  The  original  word  for  * '  beyond  measure  ' '  occurs  nowhere 
else  in  the  New  Testament.  Alexander  observes :  "  The  effect  of  this  great 
miracle  on  those  who  witnessed  it  was  so  extraordinary  that  the  writer  has 
to  coin  a  Greek  word  to  express  the  boundlessness  of  this  amazement." 

Practical  Suggestions. — "Most  people  can  both  hear  and  speak;  but 
how  great  and  how  common  is  spiritual  deafness  and  dumbness  I  " — Zeisius. 
"  Scarcely  is  the  power  of  speech  given  him,  but  he  is  ordered  to  be  silent, 
that  he  might  learn,  or  we  through  him,  that  the  right  use  of  the  unbound 
tongue  shall  consist  in  a  free  will  binding  of  it  to  obedience." — Slier.  Many 
Christians  have  a  spiritual  impediment ;  they  seldom  speak,  but  only  stam- 
mer in  praise  of  God.  He  hath  done  all  things  well ;  how  great  a  mercy  we 
did  not  have  things  our  way  ! 

Ch.  VHL     1—9.    Feeding  the  Four  Thousand,  A.  D.  29. 

1.  the  multitude  being  very  gi'cat]  Jesus  had  returned  from  the  region  of 
Tyre  to  the  east  side  of  the  Sea  of  Galilee.  The  effect  of  his  miraculous 
cures  on  the  inhabitants  of  the  half  pagan  district  of  Decapolis  was  very 


Maek  Vin,  2-8.]  ON   THE   GOSPEL    OF    MARK.  95 

AuTHOEizED  Version.                      |  Revised  Version. 

2  I  have  compassion  on  the  multitude,  because  2  unto  them,  I  have  compassion  on  the  multi- 

thpy  have  now  been  with  me  three  days,  and  I  tude,  because  they  cuiitinue  with  me  now 

have  nothing  to  eat:                                                   i  3  three  days,  and  have  nothing  to  eat :  and  if 


I  send  them  away  fasting  to  their  home,  they 
will  faint  in  the  way ;  and  some  of  them  are 

4  come  from  far.  And  his  disciples  answered 
him,  Whence  shall  one  be  able  to  fill  these 
men  with  ^ broad   here  in  a  desert  place? 

5  And  he  asked  them.  How  many  loaves  have 

6  ye?  And  th»y  eaid.  Seven.  And  he  com- 
mandeth  the  multitude  to  sit  down  on  the 
ground  :  and  he  took  the  seven  loaves,  and 
having  given  thanks,  he  brake,  and  gave  to 
his  disciples,  to  set  before  them ;  and  they  set 

7  them  before  the  multitude.  And  they  had  a 
few  small  fishes:  and  having  blessed  them, 
he  commanded  to  set  these  also  before  them. 

8  And  they  did  eat,  and  were  filled :  and  they 
took  up,  of  broken  pieces  that  remained  over. 


3  And  if  1  aend  them  away  fasting  to  their 
own  houses,  they  will  faint  by  the  way :  for 
divers  of  them  came  from  far. 

4  And  his  disciples  answered  him.  From 
whence  can  a  man  satisfy  these  vien  with  bread 
here  in  the  wilderness? 

5  And  he  asked  them,  How  many  loaves  have 
ye?     And  they  said,  Seven. 

6  And  he  commanded  the  people  to  sit  down 
on  the  gruund:  and  he  took  the  seven  loaves, 
and  gave  thanks,  and  brake,  and  gav«  to  his 
disciples  to  set  before  them;  and  they  did  set 
them  before  the  people. 

7  And  they  had  a  few  small  fishes:  and  he 
blessed,  and  commanded  to  set  them  also  before 
them. 

8  So  they  did  eat,  and  were  filled :  and  they 
took  up  of  the  broken  meat  that  was  left  seven 
baskets. 

^  Gr.  loaves. 

great.  Upwards  of  four  thousand  persons,  without  counting  women  and 
children  (Matt,  xr,  38),  gathered  round  him,  and  continued  with  him  three 
days  (Mark  viii,  2).  "In  the  East  it  is  easy  for  the  population,  with  their 
simple  wants,  and  the  mildness  of  the  sky,  which  in  the  warm  months  invites 
sleeping  in  the  open  air  by  night,  to  camp  out  as  they  think  fit." 

2.  nothing  to  eat]  Either  they  had  fasted  for  three  days,  or  their  supplies 
had  given  out ;  the  latter  is  the  more  probable.  The  three  days  mav  be  com- 
puted, however,  according  to  Jewish  methods,  and  may  cover  only  one  whole 
day  and  portions  of  two  others. 

4.  his  disciples  answered  him]  The  disciples  did  not  see  whence  nor  how 
bread  for  such  a  crowd  could  be  had.  They  had  forgotten  the  other  miracle 
already.  The  sacred  writers  do  not  conceal  their  own  shortcomings,  or  the 
fact  that  they  had  so  soon  forgotten  so  great  a  miracle. 

whence  can  a  man  satisfy]  Trench  suggests  that  "it  is  evermore  thus  in 
times  of  difficulty  and  distress.  All  former  deliverances  aire  in  danger  of 
being  forgotten  ;  the  mighty  interpositions  of  God's  hand  in  former  passages 
of  men's  \\vq%  fall  out  of  their  memories.  Each  new  difficulty  appears  in- 
surmountable, as  one  from  which  there  is  no  extrication  ;  at  each  recurring 
necessity  it  seems  as  though  the  wonders  of  God's  grace  are  exhausted  and 
had  come  to  an  end."  Comp.  Ex.  xvii,  1-7  and  Ex.  xvi,  13  with  Num.  xi, 
21,  23.  Farrar's  excuse  for  the  apostles'  conduct  is  ingenious,  but  weak. 
He  says:  "Many  and  many  a  time  had  the  apostles  been  with  multitudes 
before,  and  yet  on  one  occasion  only  had  he  fed  them.  Further,  to  suggest 
to  him  a  repetition  of  the  feeding  of  the  five  thousand  would  be  a  presump- 
tion which  their  ever-deepening  reverence  forbade,  and  forbade  more  than 
ever  as  they  recalled  how  persistently  he  had  refused  to  work  a  sign,  such  as 
this  was,  at  the  bidding  of  others." 

6.  to  sit  down]  The  Greek  word  signifies  "reclining,"  after  the  usual 
Eastern  custom,  rather  than  sitting.  Where,  is  not  distinctly  specified.  It 
was  on  the  eastern  side  of  the  lake,  and  in  a  desert  spot  (Matt,  xv,  33). 
Trench  places  it  on  the  same  spot  as  the  feeding  of  the  five  thousand  ;  Elli- 
cott,  near  Wady  Semak ;  and  others,  near  the  south  end  of  the  lake. 

7.  and  he  blessed]  i.e.,  "  blessed  God  aloud."  A  different  word  from 
that  in  v.  6.  This  implies  praise,  that  in  v.  6  thanksgiving.  The  language 
suggests  that  the  loaves  and  fishes  were  separately  blessed  and  distributed. 

8.  seven  baskets]  The  baskets  were  filled  with  fragments,  indicating  the 


96 


A   PICTORIAL   COMMENTARY 


[Maek  Vin,  9, 10. 


Authorized  Version. 

9  And  they  that  had  eaten  were  about  four 
thousand :  and  lie  sent  them  away. 
10  %  And  straightway  ho  entered  into  a  ship 
■with  his  disciples,  and  came  into  the  parts  of 
Dalmanutha. 


Revised  Version. 
9  seven  baskets.    And  they  w^ere  about  four 
10  thousand:    and  he  sent  them  away.     Aftd 
straightway  he  entered  into  the  boat  with  his 
disciples,  and  came  into  the  parts  of  Dalma- 
nutha. 


abundance  of  God's  provision,  as  also  in  nature.     The  basket  was  not  the 
small  wicker  xo^cvoi;  of  the  former  miracle,  but  large  baskets  of  rope,  such 

as  that  in  which  Paul  was 
lowered  from  the  wall  of 
Damascus  (Acts  ix,  25). 
The  wicker  baskets  were 
used  in  travelling  ;  the 
larger  rope  basket  was 
used  as  a  grain  or  provi- 
sion basket,  and  was  large 
enough  to  hold  a  man. 
The  differences  between 
this  and  the  miracle  of  the 
five  thousand  are  :  (l)The 
people  had  been  with  the 
Lord  upwards  of  three 
days;  (2) seven  loaves  are 
now  distributed  and  a 
few  fishes,  then  five  loaves 
and  two  fishes;  (3)  four 
thousand  are  fed  now,  then 
five  thousand ;  (4)  now 
seven  large  rope  baskets 
are  filled  with  fragments, 
then  twelve  small  wicker 
baskets ;  (5)  the  inhabit- 
ants of  the  north  would 
have  made  him  a  king 
(John  vi,  15) ;  the  meu 
of  Decapolis  permit  him  to  leave  them  without  any  demonstration. 

Practical  Lessons. — "  They  that  have  a  full  feast  for  their  souls  may  be 
content  with  slender  provisions  for  their  bodies.  It  was  an  old  saying  among 
the  Puritans,  that  '  Brown  bread  and  the  gospel  are  good  fare.'  "—if.  Hen- 
ry. "  The  bounty  of  Christ  is  inexhaustible.  Those  need  not  fear  want 
who  have  Christ  to  live  upon." 

10—21.  The  Leaven  of  the  Pharisees  and  of  Herod,  A.  D.  29. 
10.  the  parts  of  Dalmanutha]  or,  as  Matthew  says,  into  the  borders  of 
Magdala  or  Magadan  (xv,  39).  Jesus  recrossed  the  lake  from  the  region 
of  Decapolis.  "Just  before  reaching  Mejdel,  we  crossed  a  little  open  val- 
ley, the  Ain-el-Barideh.  with  a  few  rich  cornfields  and  gardens  straggling 
among  the  ruins  of  a  village,  and  some  large  and  more  ancient  foundations 
by  several  copious  fountains,  and  probably  identical  with  the  Dalmanutha 
of  the  New  Testament."— T^m^m?^^.  "  If  the  reading  Magadan  in  Matt. 
XV,  39  stands,  we  may  conjecture  either  {a)  that  it  and  Dalmanutha  were 
different  names  for  the  same  place,  or  (h)  that  they  denoted  contiguous  spots, 
either  of  which  mi2;ht  give  its  name  to  the  same  region." — Camh.  Bible. 
And  Schaff  remarks:  "The  two  [Magadan  or  Magdala  and  Dalmanutha] 
were  probably  near  each  other  and  north  of  Tiberias... The  theory  that  they 
were  on  the  southeastern  shore  of  the  lake  is  altogether  unsupported." 


Mask  VIII,  11-14.] 


ON   THE    GOSPEL    OF    MARK. 


97 


Authorized  Version. 

11  And  the  Pharisees  came  forth,  and  began  to 
question  with  him,  seeking  of  him  a  siga  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his  spirit,  and  saith, 
Why  doth  this  generation  seek  after  a  sign? 
verily  I  say  unto  you,  There  shall  no  sign  be 
given  unto  this  generation. 

LS  And  he  left  them,  and  entering  into  the  ship 
again  departed  to  the  other  side. 

14  Now  the  dkciples  had  forgotten  to  take 
bread,  neither  had  they  in  the  ship  with  them 
more  than  one  loaf. 


Revised  Version. 

11  And  the  Pharisees  came  forth,  and  began 
to  question  with  him,  seeking  of  him  a  sign 

12  from  heaven,  tempting  him.  And  he  siglied 
deeply  in  his  spirit,  and  saith,  Why  doth  this 
generation  seek  a  sign?  verily  I  say  unto 
you,  There  shall  no  sign  be  given  unto  this 

13  generation.  And  he  left  them,  and  again 
entering  into  the  boat,  departed  to  the  other 
side. 

14  And  they  forgot  to  take  bread ;  and  they 
had  not  in  the  boat  with  them  more  tlianone 


11.  And  the  Pharisees']  Mark  does  not  mention  the  coming  of  the  Sad- 
ducees  (Matt,  xvi,  1),  but  does  note  the  "  sighing  of  Jesus,"  which  Matthew- 
omits.  Jesus  seems  to  have  avoided  Bethsaida  or  Capernaum,  which  had 
become  the  headquarters  of  the  Pharisees  ;  but  they  had  apparently  watched 
for  his  arrival,  and  now  '■''  came  forth''''  to  meet  him,  accompanied  for  the 
first  time  by  the  Sadducees  (Matt,  xvi,  1).  ^ 

came  forth,  and  began']  This  implies  spying  hostility.  They  had  made: 
their  arrangements  for  a  decisive  contest,  and  began  with  a  demand  for  a 
sign. 

a  sign  from  heaven]  The  same  request  had  already  been  thrice  made : 
(1)  After  the  first  cleansing  of  the  Temple  (John  ii,  18  j ;  (2)  after  the  feeding 
of  the  five  thousand  (John  vi,  30) ;  and  (3)  again  shortly  after  the  walking 
through  the  cornfields  (Matt,  xii,  38).  By  such  a  "sign"  was  meant  some 
visible  sign  in  the  sky,  the  credentials  of  a  prophet.  The  Jews  believed  that 
demons  and  false  gods  could  give  signs  on  earth,  but  only  the  true  God  could 
give  a  sign  from  heaven  ;  e.  g. ,  the  manna  of  Moses  from  heaven ;  the  sun 
and  moon  standing  still  for  Joshua  ;  hail  and  rain  of  Samuel ;  fire  and  rain 
of  Elijah  ;  sun  on  the  dial  of  Hezekiah.  The  American  revisers  propose  to' 
read  "trying  him,"  or  "making  trial  of  him,"  in  place  of  "  tempting  him." 
So  also  in  x,  2  and  xii,  15. 

12.  he  sighed  deeply  in  his  spirit]  "  For  the  demand  for  a  sign  from 
heaven  was  a  demand  that  he  should,  as  the  Messiah,  accredit  himself  by  a 
great  overmastermg  miracle;  thus  it  was  fundamentally  similar  to  the 
temptation  in  the  wilderness,  which  he  had  repelled  and  overcome." — 
Lange. 

There  shall  no  sign  be  given]  literally,  If  a  sign  shall  be  given  to  this 
generation,  a  Hebrew  idiom,  the  form  of  a  Hebrew  oath.  Comp.  Heb.  iii, 
11,  where  see  the  margin  ;  iv,  3,  5  ;  Gen.  xiv,  23  ;  Num.  xiv,  30.  The  sign 
of  "  Jonah  the  prophet  "  adds  Matthew  xvi,  4. 

13.  he  left  them]  "  Just  severity." — Bengel.  "  It  was  his  final  rejection 
on  the  very  spot  where  he  had  labored  most,  and  he  was  leaving  it,  to  re- 
turn, indeed,  for  a  passing  visit,  but  never  to  appear  again  publicly,  or  to 
teach,  or  work  miracles."  "If  the  plough  of  grace  cannot  force  its  way 
through  your  ice-bound  heart  to-day,  what  likelihood  is  there  that  it  will 
enter  to  morrow?" — McCheyne. 

the  other  side']  i.  e.,  back  again  to  the  eastern  side  of  the  Lake,  or  north 
ern  side  ;  not  the  western  side,  as  Canon  Cook  interprets  it,  for  they  had  just 
left  Dalmanutha,  which  was  on  the  western  shore.     Those  who  hold  to  the 
existence  of  two  Bethsaidas  naturally  fall  into  some  confusion  at  this  point. 
See  V.  22. 

14.  had  forgotten]  or  "forgot."  In  the  hurry  of  their  unexpected  re- 
embarkation  they  had  altogether  omitted  to  make  provision  for  their  own 
personal  wants.     See  R.  V. 

7 


98 


A   PICTORIAL   COMMENTARY 


[Mark  VIII,  15-22. 


Eevised  Version. 

15  loaf.  And  he  charged  them,  saying,  Take 
heed,  beware  of  the  leaven  of  the  Pharisees, 

16  and  the  leaven  of  Herod.  And  they  reasoned 
one  with  •another,   ^  saying,   ^  We  have  no 

17  bread.  And  Jesus  perceiving  it  saith  unto 
them,  Why  reason  ye,  because  ye  have  no 
bread?  do  ye  not  yet  perceive,  neither  un- 
derstand?   have  ye    your  heart  hardened? 

18  Having  eyes,  see  ye  not?  and  having  ears, 
hear  ye   not?     and  do  ye  not  remember? 

19  When  I  brake  the  five  loaves  among  the  five 
thousand,  how  many  ^  baskets  full  of  broken 
pieces  took  ye  up?     They  say  unto  him, 

20  Twelve.  And  when  the  seven  among  the 
four  thousand,  how  many  ^basketfuls  of 
broken  pieces  took  ye  up?     And  they  say 

21  unto  him.  Seven.  And  he  said  unto  them, 
Do  ye  not  yet  understand? 

22  And  they  come  unto  Bethsaida.  And  they 
bring  to  him  a  bUnd  man,  and  beseech  him 


Authorized  Version. 

15  And  he  charged  them,  saying.  Take  heed, 
beware  of  the  leaven  of  the  Pharisees,  and  of  the 
leaven  of  Herod. 

16  And  they  reasoned  among  themselves,  say- 
ing, It  is  because  we  have  no  bread. 

17  And  when  Jesus  knew  it,  he  saith  unto 
them.  Why  reason  ye,  because  ye  have  no  bread? 
perceive  ye  not  yet,  neither  understand?  have 
ye  your  heart  yet  hardened? 

IS  Having  eyes,  see  ye  not?  and  having  ears, 
hear  ye  not?  and  do  ye  not  remember? 

19  When  I  brake  the  five  loaves  among  five 
thousand,  how  many  baskets  full  of  fragments 
took  ye  up?     They  say  unto  him.  Twelve. 

20  And  when  the  seven  among  four  thousand, 
how  many  baskets  full  of  fragments  took  ye  up  ? 
And  they  said.  Seven. 

21  And  he  said  unto  them.  How  is  it  that  ye 
do  not  understand? 

22  And  he  cometh  to  Bethsaida;  and  they 
bring  a  blind  man  unjp  him,  and  besought  him 
to  touch  him. 

^  Some  ancient  authorities  read,  because  they  had  no  bread.     '  Or,  It  is  because  we  have  no  bread. 
3  Basket,  in  verses  19  and  20,  represents  different  Greek  words. 

15.  charged  the^n']  "  The  verb  is  in  the  imperfect  tense,  and  implies  that 
the  command  was  more  than  once  repeated." — Ellicott. 

the  haven  of  the  Pharisees]  "  Leaven  in  Scripture,  with  the  single  excep- 
tion of  the  Parable  (Matt,  xiii,  33;  Luke  xiii,  20,  21),  is  always  a  symbol  of 
evil,  (comp.  1  Cor.  v,  6,  7,  8;  Gal.  v,  9),  especially  insidious  evil, 
as  it  is  for  the  most  part  also  in  the  Rabbinical  writers.  See  Lightfoot 
on  Matt,  xvi,  6.  The  strict  command  to  the  children  of  Israel  that  they 
should  carefully  put  away  every  particle  of  leaven  out  of  their  houses  during 
the  Passover  week,  rests  on  this  view  of  it  as  evil." — Maclear.  For  varied 
rendering  of  the  last  clause  of  the  verse,  see  R.  V. 

the  leaven  of  Herod]  ''  and,"  as  it  is  in  Matthew's  Gospel,  *'  of  the  Sad- 
ducees.''^  The  leaven  of  the  Pharisees  was  hypocrisy  (Luke  xii,  1)  ;  of  the 
Sadducees,  M7^6eZ^e/;  of  Herod,  worldliness.  "  The  licentiousness  admitted 
by  the  doctrine  of  the  Sadducees  was  in  other  respects  more  suited  to  his 
palace  and  court,  which  bent  religion  into  a  mere  species  of  political  expedi- 
ency."— Bengel. 

17.  yet  hardened]  not  callous  feeling,  but  dullness,  as  on  the  former 
occasion  of  the  walking  on  the  sea  (Mark  vi,  52). 

19.  how  many  baskets]  The  precise  number  and  the  precise  kind  of  bas- 
kets taken  up  on  each  occasion  are  noted.  See  above,  on  vi,  43.  Wyclif 
brings  out  this  in  his  translation :  "  Whanne  I  brak  fyue  looues  among  fyve 
thousand,  and  hou  many  coffyns  ful  of  brokene  mete  ye  token  up?... whanne 
also  seuene  looues  among  foure  thousand,  how  many  leepis  of  brokene  mete 
ye  token  up  ?" 

21.  ye  do  not  understand]  or,  ".Do  ye  not  yet  understand?"  They 
seem  to  have  thought  that  he  was  warning  them  against  buying  leaven  of  the 
Pharisees  and  Sadducees. 

Practical  Lessons. — What  an  absurdity  for  those  who  greedily  swallow 
the  traditions  of  elders  to  desire  a  sign.  "  Distrust  of  God  makes  Christ's 
disciples  quarrel  among  themselves." — M.  Henry.  When  we  do  not  under- 
stand and  remember  God's  mercies  we  are  overwhelmed  with  care  and 
trouble. 

22—26.    The  Blind  Man  of  Bethsaida,  A.  D.  29. 

22*    Bethsaida]  which  lay  upon  the  north  eastern  coast  of  the  sea  of  Ti- 


Mark  VHI,  23-26.] 


ON   THE   GOSPEL   OP   MARK. 


99 


Authorized  Version, 

23  And  he  took  the  blind  man  by  the  hand, 
and  led  him  out  of  tha  town ;  and  when  he  had 
spit  on  his  ej'es,  and  put  his  hands  upon  him,  he 
asked  him  if  he  saw  aught. 

24  And  he  looked  up,  and  said,  I  see  men  as 
trees,  walking. 

25  After  that  he  put  his  hands  again  upon  his 
eyes,  and  made  him  look  up:  and  he  was  re- 
stored, and  saw  every  man  clearly. 

26  And  he  sent  him  away  to  his  house,  saying, 
Neither  go  into  the  tcrwu,  uor  tell  it  to  any  in 
the  town. 


Revised  Version. 

23  to  touch  him.  And  he  took  hold  of  the  blind 
man  by  the  hand,  and  brought  him  out  of 
the  village;  and  when  he  had  spit  on  his 
eyes,  and  laid  his  hand  upon  him,  he  asked 

24  him,  Seest  thou  aught  ?  And  he  looked  up, 
and  said,  I  see  men;  for  I  behold  them  as 

25  trees,  walking.  Then  again  he  laid  his  hands 
upon  his  eyes;  and  he  looked  stedfastly,  and 

26  was  restored,  and  saw  all  things  clearly.  And 
he  sent  him  away  to  his  home,  saying.  Do 
not  even  enter  into  the  village. 


berias,  near  the  Jordan.  This  would  be  on  his  way  to  Caesarea  Philippi, 
whither  he  soon  went ;  see  v.  27.  Jesus  led  the  man  "out  of  town"  to 
avoid  publicity  and  hatred  of  enemies  who  were  watching  him,  and  to  awaken 
faith  in  the  man. 

23.  he  took  the  blind  man]  Jesus  led  him  out  himself ;  "  great  humility, " 
exclaims  Bengel ;  "thus  Jesus  raised  his  hope  and  gained  his  confidence." 
See  the  case  noted  in  Mark  vii,  33.  As  then,  so  now,  the  cure  was  gradual 
and  with  external  signs:  (1)  He  leads  the  man  out  of  the  town ;  (2)  anoints 
his  eyes  with  the 
moisture  of  his 
mouth ;  (3)  lays  his 
hands  upon  him 
twice  (Mark  viii,  23, 
25);  (4)  inquires  of 
the  progress  of  his 
restoration;  (5) 
touched  his  eyes 
again  and  made  him 
lookup;  " aught "  = 
anything. 

24.  as  trees  walk- 
ing]  Comp.  R.  V. 
"  I  see  men"  was  a 
joyful  exclamation. 
Having  once  been 
able  to  see,  he  re- 
membered the  ap- 
pearance of  natural 
objects,  and  saw 
moving  forms  about 
k  i  m  ;  "  trees  h  e 
should  have  accoun-  H 

ted  them  from  their 

height,  but  men  from  ^^ 
their  motion. ' ' 

25.  look  upl    or 

"looked  stedfastly,"  as  in  R,  V.  ;  though  several  authorities  read,  "and 
at  once  he  saw  plainly." 

saio  every  man  clearly']  or  began  to  see  all  things  clearly.  "  So  that  he  syz 
clerely  alle  thingis. " — Wydif.  The  word  translated  "clearly,"  literally  ^= 
"  far- shining,"  "far-beaming."  Comp.  the  R.  V.  The  man  meant  that 
he  could  now  see  clearly /ar  and  near.  This  is  one  of  the  few  instances  of  a 
strictly  progressive  cure  recorded  in  the  Gospels. 

26.  to  his  house]  Bethsaida.  therefore,  was  not  the  place  of  his  residence  ; 
he  was  to  go  directly  from  the  place  to  his  own  home.     See  v.  22. 


BLIND   IN   SYRIA. 


100  A   PICTORIAL   COMMENTARY  [Mark  VIII,  27,28. 

Authorized  Version.  i  Revised  Version. 

27  And  Jesus  went  out,  and  his  disciples,  in"      7      And  Jesus  went  forth,  and  his  disciples, 

to  the  towns  of  Caesarea  Philippi :  and  by  the  into  the  villages  of  Csesarea  Philippi :  and  in 

way  he  asked  his  disciples,  saying  unto  them,  the  way  he  asked  his  disciples,  saying  unto 

Whom  do  men  say  that  I  am?  I  28  them.  Who  do  men  say  that  I  am?  And  they 


28  And  they  answered,  John  the  Baptist :  but 
some  say,  Elias ;  and  others,  One  of  the  proph- 
ets. 


told  him,  saying,   John  the   Baptist:     and 
others,  Elijah  ;  but  others,  One  of  the  proph- 


Practical  Suggestions. — Providence  gains  his  ends  by  varied  methods. 
The  spiritually  blind,  when  restored,  often  see  things  in  a  confused  and  im- 
perfect manner.  The  blind  man  was  not  to  tell  it  in  Bethsaida,  for  its  peo- 
ple had  slighted  his  teaching.  So  "slighting  Christ's  favors  is  forfeiting 
them."  The  miracles  of  Christ  were  thus  classified  by  Archbishop  Thom- 
son:  I.  Miracles  of  Love:  (1)  Raising  the  dead,  three  instances  ;  (2)  Curing 
mental  diseases,  six  ;  (3)  curing  bodily  infirmities,  eighteen  cases.  II.  Mira- 
cles of  Power:  (1)  creating,  two  instances  ;  (2)  destroying  (?),  one  ;  (3)  set- 
ting aside  ordinary  laws  of  being,  seven  ;  (4)  Over- awing  the  opposing  will 
of  men,  three  instances.  "  The  time  is  coming  when  we  shall  see  all  '  clear- 
ly.'...Let  us  be  content  to  wait  and  watch  and  work  and  pray." 

27 — IX.  !•    C^SAREA  Philippi.    The  Confession  of  Peter,  A.  D.  29. 

27.  And  Jesus  went  out]  The  course  was  in  a  northerly  direction,  some 
twenty- five  or  thirty  miles  along  the  eastern  banks  of  the  Jordan  and  beyond 
the  waters  of  Merom. 

into  the  towns']  or  "villages,"  or  the  ^^  parts  ^^  or  ^Wegions^\  (Matt,  xvi, 
13)  of  the  remote  city  of  Caesarea  Philippi,  near  which  it  is  possible  he  may 
have  passed  in  his  circuit  from  Sidon  a  very  few  weeks  before  (Mark  vii,  24). 
— EUicotVs  Lectures. 

CcBsarea  Philippi]  It  lay  on  the  northeast  of  the  reedy  and  marshy 
plain  of  El  Huleh,  and  at  the  base  of  Mt.  Hermon.  (1)  It  was  probably 
called  Baal-gad  (Josh,  xi,  17  ;  xii,  7;  xiii,  5),  or  Baal- hermon  (Judg.  iii, 
3;  1  Chron.  v,  23),  having  a  Phoenician  or  Canaanite  sanctuary  of  Baal  un- 
der the  aspect  of  "  Gad,"  or  the  god  of  good  fortune.  (2)  It  was  also  known 
as  Panium  or  Paneas,  from  a  cavern  near  the  town,  "  abrupt,  prodigiously 
deep,  and  fall  of  still  water,"  and  associated  with  the  worship  of  the  sylvan 
Pan.  Hence  its  modern  appellation,  Banias.  (3)  Herod  the  Great  built 
there  a  splendid  temple,  of  the  whitest  marble,  which  he  dedicated  to  Augus- 
tus Csesar.  (4)  Afterwards  the  town  became  part  of  the  territory  of  Herod 
Philip,  tetrarch  of  Trachonitis,  who  enlarged  it  and  called  it  Ccesarea  Phil- 
ippi, partly  after  his  own  name,  and  partly  after  that  of  the  Emperor  Tiberi- 
us (Jos.  Ant.  XV,  10,  3  ;  Bel.  Jud.  i,  21,  3).  It  was  also  so  called  to  dis- 
tinguish it  from  Caesarea  Palestince,  or  Cassarea  "  on  the  sea.^^  Dean  Stanley 
calls  it  a  Syrian  Tivoli,  and  "certainly  there  is  much  in  the  rocks,  caverns, 
cascades,  and  the  natural  beauty  of  the  scenery,  to  recall  the  Roman  Tiber. 
Behind  the  village,  in  front  of  a  great  natural  cavern,  a  river  bursts  forth 
from  the  earth,  the  '  upper  source  '  of  the  Jordan.  Inscriptions  and  niches 
in  the  face  of  the  cliffs  tell  of  the  old  idol  worship  of  Baal  and  of  Pan."— 
Tristram.     See  SchafT  s  Diet,  of  Bible. 

he  asked  his  disciples]  Hitherto  he  is  not  recorded  to  have  asked  the 
twelve  any  question  respecting  himself,  and  he  would  seem  to  have  forborne 
to  press  his  apostles  for  an  avowal  of  faith  in  his  divinity.  He  now  wished 
to  ascertain  from  them  as  the  special  witnesses  of  his  life  and  daily  words, 
the  results  of  those  labors. 

28.  they  answered]  In  this  answer  we  have  the  explanation  which  common 
rumor  in  his  own  days  offered  of  his  marvelous  works.  (1)  Some,  like  the 
guilty  Herod,  said  he  was  John  the  Baptist  risen  from  the  dead  ;  (2)  others, 


ON  THE   GOSPEL   OF   MARK. 


101 


c^SABEA  PHiLippi.    (From  Photograph.) 


MOUNT  HEBMON.    (From  Photograph.) 


102  A   PICTORIAL   COMMENT AKY  [Mark  VIII,  29-33. 


Revised  Version. 

29  ets.  And  he  asked  them,  But  who  say  ye 
that  I  am  ?    Peter  answereth  and  saith  unto 

30  him.  Thou  art  the  Christ.  And  he  charged 
them  that  they  should  tell  no  man  of  him. 

SI  And  he  began  to  teach  them,  that  the  Son  of 
man  must  suffer  many  things,  and  be  rejected 
by  the  elders,  and  the  chief  priests,  and  the 
scribes,  and  be  killed,  and  after  tliree  daya 

32  rise  again.  And  he  spake  the  saying  openly. 
And  Peter  took  him,  and  began  to  rebuke 

33  him.  But  he  turning  about,  and  seeing  his 
disciples,  rebuked  Peter,  and  saith,  Get  thee 


Authorized  Version. 

29  And  he  saith  unto  them,  But  whom  say  ye 
that  I  am?  And  Peter  answereth  and  saith 
unto  him.  Thou  art  the  Christ. 

30  And  he  charged  them  that  they  should  tell 
no  man  of  him. 

31  And  he  began  to  teach  them,  that  the  Son 
of  man  must  suifer  many  things,  and  be  rejected 
of  the  elders,  and  of  the  chief  priests,  and  scribes, 
and  be  killed,  and  after  three  days  rise  iigain. 

32  And  he  spake  tha  saying  openly.  And 
Peter  took  him,  and  began  to  rebuke  him. 

33  But  when  he  hail  turned  about  and  looked 
on  his  disciples,  he  rebuked  Peter,  saying,  Get 

that  he  was  Elijah,  now  returned,  as  Malachi  predicted  (iv,  5)  ;  (3)  others, 
that  he  was  Jeremiah  (Matt,  xvi,  14),  who  was  expected  to  inaugurate  the 
reign  of  the  Messiah  ;  (4)  others,  again,  that  he  was  one  of  the  "  old  pro- 
phets" (Luke  ix,  19).  But  they  did  not  add  that  any  regarded  him  as  the 
Messiah. — Camh.  Bible.  Calvin  shrewdly  remarks:  "As  Satan  could  not 
rob  the  Jews  of  the  conviction  that  Christ  would  come,  he  changed  him  into 
various  shapes,  and,  as  it  were,  cut  him  in  pieces.  His  next  scheme  was  to 
bring  forward  many  pretended  Christs...By  similar  contrivances  he  contin- 
ued ever  afterwards,  either  to  tear  Christ  in  pieces,  or  to  exhibit  him  under 
a  false  character." 

29.  Tliou  art  the  Christ"]  "  Thus,  in  the  outskirts  of  the  heathen  town 
dedicated  to  the  deified  Augustus,  Jesus  was  proclaimed... the  king  of  the 
universal  Israel. ..he  assumed  publicly  the  empire  of  all  the  world,  as  the 
Messiah."  —  Geikic.  Peter,  as  the  ready  spokesman  of  the  rest  of  the  Apos- 
tles, made  the  memorable  reply.  Thou  art  the  Christ,  the  Messiah  (Matt,  xvi, 
16  ;  Luke  ix,  20),  the  Son  of  the  living  God  (Matt,  xvi,  16),  but  in  this  Gos- 
pel the  prom'se  of  peculiar  dignity  in  the  Church  the  Lord  was  about  to  es- 
tablish is  n(  t  named. 

30.  tell  no  ma)i]  compare  the  similar  charge  in  several  cases  of  healing 
(i,  44  ;  v,  43). 

31.  he  began  to  teach  them]  The  question  and  the  answer  were  alike  pre- 
paratory to  strange  and  mournful  tidings,  which  he  now  began  to  reveal  dis- 
tinctly to  the  apostles  respecting  himself;  compare  Dan.  vi,  26  ;  Matt,  xvi, 
21  ;  Luke  xxiv,  26. 

32.  openly]  not  publicly,  but  "pZain?^/,"  and  for  the  first  time,  '•'"without 
disguise.^^  Comp.  John  xi,  14,  There  had  been  intimations  of  his  death, 
but  then  they  had  been  dark  and  enigmadcal.  (1)  The  Baptist  had  twice 
pointed  him  out  as  the  Lamb  of  God  destined  to  take  away  the  sins  of  the 
world  (John  i,  29).  (2)  At  the  first  Passover  he  had  spoken  to  the  Jews  of 
a  temple  to  be  destroyed  and  rebuilt  in  three  days  (John  ii,  19),  and  to  Nico- 
demus  of  a  lifting  up  of  the  Son  of  man,  even  as  Moses  had  lifted  up  the 
serpent  in  the  loilderness  (John  iii,  12-16).  (3)  He  had  intimated  that  a  day 
would  come  when  the  bridegroom  shoidd  be  taken  from  them  (Matt,  ix,  15), 
and  (4)  in  the  synagogue  at  Capernaum  he  had  declared  that  he  was  about 
to  give  his  flesh  for  the  life  of  the  world  (John  vi,  47-51). 

And  Peter]  who  a  moment  before  had  witnessed  so  noble  and  outspoken 
a  confession  ;  ardent,  impulsive  and  capricious,  was  not  prepared  for  this. 

took  him]  took  him  aside  (so  Tyndale  and  Cranmer  render  it),  by  the 
hand,  or  by  the  robe,  as  if  he  would  forcibly  restrain  Jesus  from  talking  or  think- 
ing of  suffering  at  the  hands  of  the  chief  priests  and  f=cribes.  The  language 
here  is  against  the  view  that  Peter's  act  was  one  of  friendly  entreaty  merely. 

33.  turned  about  and  looked  on  his  disciples]  Observe  the  graphic 
touches  of  Mark.  The  evangelist  does  not  suppress  the  record  of  mistaken 
zeal,  nor  of  the  terrible  rebuke  it  called  forth. 


Mark  VHI,  34-IX,  1.]         ON   THE   GOSPEL   OF    MARK.  103 


Revised  Versioit. 
behind  me,  Satan :  for  thou  mindest  not  the 

34  things  of  God,  but  the  things  of  men.  And 
he  called  unto  him  the  multitude  with  hia 
disciples,  and  said  unto  them,  If  any  man 
would  come  after  me,  let  him  deny  himself, 

35  and  take  up  his  cross,  and  follow  me.  For 
whosoever  would  save  his  ^  life  shall  lose  it ; 
and  whosoever  shall  lose  his  ^  life  for  my 

36  sake  and  the  gospel's  shall  save  it.  For  what 
doth  it  profit  a  man,to  gain  the  whole  v;orld, 

37  and  forfeit  his   ^life?     For  what  should  a 

38  man  give  in  exchange  for  his  ^life?  For 
whosoever  shall  be  ashamed  of  me  and  of  my 
words  in  this  adulterous  and  sinful  genera- 
tion, the  Son  of  man  also  shall  be  ashamed 
of  him,  when  he  cometh  in  the  glory  of  his 

9  Father  with  the  holy  angels.  And  he  said 
unto  them,  Verily  I  say  unto  you,  There  be 


Authorized  Version. 
thee  behind  me,  Satan :  for  thou  savourest  not 
the  things  that  be  of  God,  but  the  things  that 
be  of  men. 

34  yj  And  when  he  had  called  the  people  unto 
him  with  his  disciples  also,  he  said  unto  them. 
Whosoever  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  me. 

35  For  whosoever  will  save  his  life  shall  lose 
it;  but  whosoever  shall  lose  his  life  for  my  sake 
and  the  gospel's,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul? 

37  Or  what  shall  a  man  give  in  exchange  for 
his  soul  ? 

38  Whosoever  therefore  shall  be  ashamed  of 
me  and  of  my  words  in  this  adulterous  and  sin- 
ful generation ;  of  him  also  shall  the  Son  of  man 
be  ashamed,  when  he  cometh  in  the  glory  of  hia 
Father  with  the  holy  angels. 

CHAP.  IX. — And  he  said  unto  them,  Verily 
I  say  unto  you.  That  there  be  some  of 

^  Or,  soul 

Get  thee  behind  me']  The  very  words  wliich  lie  had  used  to  the  tempter  in 
the  wilderness  (Matt,  iv,  10) ,  for  in  truth  the  apostle  was  adopting  the  very  argu- 
ment which  the  great  enemy  had  adopted  there.  "  As  if  he  had  said,  'What! 
adversary;  is  Satan  come  again  to  tempt  me,  as  he  did  of  old?  Avauntthos, 
get  thee  hence  1  '  Then,  addressingthe  astonished...Peter,  in  his  own  person, 
he  describes  the  cause  of  the  mistake  he  had  just  made." — Alexander. 

thou  savourest  not]  or  "thou  mindest  not,"  as  in  R.  V.  "Thou  dost  not 
perceive  God's  purpose  in  the  death  of  Messiah."  Latimer,  quoting  1  Cor. 
xiii,  11,  writes  "  When  I  was  a  child  I  savoured  as  a  child."  "  Thy  words 
shew,"  our  Lord  would  say  to  the  apostle,  "  that  in  these  things  thou  enter- 
est  not  into  the  thoughts  and  plans  of  God,  but  considerest  all  things  only 
from  the  ideas  of  men." 

34:,  he  had  called]  a  crowd  followed  close  upon  him  and  his  disciples. 
He  bad  just  been  speaking  to  the  disciples  privately  ;  now  he  calls  and  ad- 
dresses to  the  multitude,  as  well  as  to  his  apostles,  some  of  his  deepest  teach- 
ing, making  them  sharers  in  this  part  of  his  instruction.  "Will  "  is  used  in 
the  sense  of  "  desires,"  or     is  willing." 

take  up  his  cross]  not  so  much  an  intimation  of  his  own  suffering  upon  the 
cross,  as  of  the  common  custom  of  compelling  a  malefactor  to  bear  his  own 
cross  to  the  place  of  his  execution. 

35.  shall  lose  it]  This  solemn  saying  our  Lord  is  found  to  have  uttered  on 
no  less  tha.n  four  several  occasions:  (1)  here,  which  corresponds  with  Matt, 
xvi,  25  ;  Luke  ix,  24 ;  (2)  Matt,  x,  39  ;    (S)  Luke  xvii,  33  ;  (4)  John  xii,  25. 

36.  sold]  or  "  life,"  for  it  is  the  same  word  (4'^ZV''')  as  in  verse  35.  See 
R.  V.  But  it  cannot  mean  simply  the  "  life  "  of  the  body,  for  all  must  lose 
that  at  death  ;  it  must  refer,  therefore,  to  the  eternal  life  of  man.  The  word 
is,  therefore,  used  in  two  senses.  In  v.  85  it  must  refer  to  the  earthly  life  ; 
in  this  verse,  to  the  true,  higher  life,  as  also  in  v.  37. 

37.  in  exchange]  literally,  "  as  a  ransom  price."  The  price  which  the 
earthly-minded  man  gives  for  the  world  is  his  soul.  But,  after  having  laid 
that  down  as  the  price,  what  has  he  for  a  "ransom-price,"  to  purchase  it 
again?  The  Greek  word  occurs  in  tbe  Septuagint  (Ruth  iv,  7  ;  Jer.  xv,  13). 
Some  read,  "  for  what  can  be  an  exchange  for  his  soul !  " 

38.  adulterous]  The  generation  is  called  "  adulterous  "  because  its  heart 
was  estranged  from  God.     Compare  Jer.  xxxi,  32  ;  Isa.  liv,  5. 

IX>  1.    And  he  said  unto  them]  This  verse  is  closely  connected  with  the 


104 


A   PICTORIAL   COMMENTARY 


[Mark  IX,  2. 


Authorized  Version. 
them  that  stand  liere,  which  shall  not  taste  of 
death,  till  they  have  seen  the  kingdom  of  God 
come  with  power. 

2  And  after  six  days  Jesus  taketh  with  him 
Peter,  and  James,  and  John,  and  leadeth  them 
up  into  a  high  mountain  apart  by  themselves : 
and  he  was  transfigured  before  them. 


Revised  Version. 
gome  here  of  them  that  stand  by,  which  shall 
in  no  wise  taste  of  death,  till  they  see  the 
kingdom  of  God  come  with  power. 

And  after  six  days  Jesus  taketh  with  him 
Peter,  and  James,  and  John,  and  bringeth 
them  up  into  a  high  mountain  apart  by 
themselves:  and  he  was  transfigured  before 


close  of  the  eighth  chapter.  Bllicott  says:  "The  present  division  may  have 
been  m^Kie  with  a  view  of  connecting  it  with  the  transfiguration... but  if  so, 
it  was  based  on  what  is  at  least  a  doubtful  interpretation." 

Verily  I  say  unto  you^  "This  well-known  formula  occurs  thirteen  times 
in  Mark,  thirty- one  times  in  Matthew,  seven  times  in  Luke,  twenty-five 
times  in  John.  It  always  introduces  solemn  and  important  announcements." 
— Madear. 

the  kingdom  of  God"]  The  meaning  of  this  verse  has  been  much  disputed. 
Some  refer  it  to  the  transfiguration  only,  some  to  the  resurrection,  some  to 
the  fall  of  Jerusalem,  and  others  to  the  success  of  the  Gospel  in  apostolic 
days.  Its  meaning  cannot  be  fairly  confined  to  any  one  of  these,  but  jDroba- 
bly  includes  all  of  them,  as  indicating  the  coming  and  first  beginning  of  that 
kingdom  in  its  power.  Three  of  those  then  standing  with  the  Lord  beheld 
him  transfigured  six  days  afterward ;  all,  save  one,  were  witnesses  of  his 
resurrection  and  of  the  pentecostal  scene  ;  one  at  least,  John,  survived  the 
capture  of  Jerusalem  and  the  destruction  of  the  temple,  and  on  each  of 
these  occasions  "  the  kingdom  of  God  "  was  manifested  "with  power." 

Practical  Suggestions. — "  Many  praise  Christ,  yet  rob  him  of  his  true 
honor." — Beza.  "  If  Jesus  Christ  had  came  into  the  world  as  a  mighty, 
opulent  man,  clothed  with  earthly  glories  and  honors,  he  would  have  had  a 
multitude  of  partisans,  and  most  of  them  hypocrites." — A.  Clarke.  Satan 
conceals  the  worst  and  tells  his  followers  only  of  pleasure.  Christ  deals 
fairly  and  is  not  afraid  to  tell  his  disciples  the  worst,  for  he  knows  that  the 
advantages  of  his  service  overbalance  the  discouragements.  Said  Bishop 
Hooper,  the  night  before  his  martyrdom,  "  True,  life  is  sweet  and  death  is 
bitter;  but  eternal  death  is  more  bitter,  and  eternal  life  is  more  sweet." 
"  Christ's  cross  is  the  sweetest  burden  that  ever  I  bore  ;  it  is  such  a  burden 
as  wings  are  to  a  bird,  or  sails  to  a  ship,  to  carry  me  forward  to  my  harbor." 
— Rutherford. 

"No  pain,  no  palm;  no  thorn,  no  throne ; 
No  gall,  no  glory ;  no  cross,  no  crown." — Penn. 

"  Of  all  unprofitable  and  foolish  bargains  that  man  can  make,  the  worst  is 
that  of  giving  up  his  soul's  salvation  for  the  sake  of  the  present  world.  It  is 
a  bargain  of  which  thousands, like  Esau... have  repented,  unhappily  too  late." 
— Ryle.  "  I  find  satisfaction  in  looking  at  nothing  I  have  done.  I  have  not 
fought,  but  Christ  has  fought  for  me  ;  I  have  not  run,  but  Christ  has  carried 
me  ;  I  have  not  worked,  but  Christ  has  wroughtin  me  ;  Christ  has  done  all." 
— Payson. 

Ch.   IX.     2—13.     The  Transfiguration,  A.  D.  29. 

2.  after  six  days']  Luke's  ^'' about  an  eight  days  after'"  (ix,  28)  includes 
the  day  at  the  beginning  and  at  the  end  of  the  time  reckoned,  while  Matthew 
and  Mark  exclude  them. 

Peter,  and  James,  and  John]  the  privileged  three,  who  had  witnessed  the 
raising  of  Jairus'  daughter. 

into  a  high  mountain']  Tradition  places  this  scene  on  Tabor.  But  Tabor 
is  not  a  "high  mountain,"  and  besides,  it  was  then  occupied  by  a  fortifica- 
tion.    It  was  more  probably  on  one  of  the  spurs  of  the  magnificent  snow- 


Mark  IX,  3,  4.] 


ON   THE   GOSPEL   OF   MARK. 


105 


Revised  Version. 
them :  and  his  garments  became  glistering, 
exceeding  white ;  so  as  no  fuller  on  earth  can 
whiten  them.     And  there  appeared  unto  them 
Elijah  with  Moses:  and  they  were  talking 


Authorized  Version. 

3  And  his  raiment  became  shining,  exceeding 
white  as  snow;  so  as  no  fuller  on  earth  can 
white  them. 

4  And  there  appeared  unto  them  Elias  with 
Moses :  and  they  were  talking  with  Jesus. 

clad  Hermon  (10,000  feet  high);  also  called  Sion,  ^^  sunny  place, ^^  and  is 
now  known  as  Jebel-esh  Sheikh,  ^^the  chief  mountain.''^  Jesus  was  in  the 
region  of  Hermon  just  before  the  transfiguration,  and  Mark,  who  never 
omits  to  notice  our  Lord's  arrival  at  and  departure  from  a  place,  makes  no 
note  of  a  change  of  place  here.  Thomson  supposes  the  scene  took  place  on 
mount  Panium,  a  lower  spur  of  Hermon.  Canon  Cook  fixes  it  on  one  of  the 
loftier  peaks.  "  In  whatever  part  of  Palestine  the  Israelite  turned  his  eye 
northward,  Hermon  was  there  terminating  the  view.  From  the  plain  along 
the  coast,  from  the  mountains  of  Samaria,  from  the  Jordan  valley,  from  the 
heights  of  Moab  and  Gilead,  from  the  plateau  of  Bashan,  that  pale  blue, 
snow-capped  cone  forms  the  one  feature  on  the  northern  horizon."  See 
view  ofMt.  Hermon,  on  p.  101. 

apaH  by  them.selvesi  Luke  (ix,  28)  tells  us  that  Jesus  withdrew  that  he 
might  engage  in  solitary  prayer.  We  may  infer  (comparing  Luke  ix,  37)  that 
the  transfiguration  took  place  in  the  night,  which  must  have  added  to  the 
grandeur  of  the  scene. 

was  transfigured^  literally,  "he  was  changed  in  form."  Luke,  writing 
primarily  for  Greek  readers,  avoids  the  word  "transfigured,"  or  "  trans- 
formed "  ("  metamorphosed  "  would  be  a  still  closer  rendering),  which  Mat- 
thew and  Mark  employ.  The  associations  of  heathen  mythology  would  al- 
most inevitably  attach  themselves  to  it  in  the  imagination  of  a  Greek.  In 
naming  this  great  event  "  die  Verklarung,"  or  "  the  Glorification,"  German 
theology  has  seized  this  point,  not  the  same  as  our  "Transfiguration." 
"  Mark  borrows  one  image  from  the  world  of  nature,  another  from  that  of 
man's  art  and  device ;  by  these  he  struggles  to  set  forth  and  reproduce  for 
his  readers  the  transcendent  brightness  of  that  light  which  now  arrayed, 
from  head  to  foot,  the  person  of  the  Lord,  breaking  forth  from  within,  and 
overflowing  the  very  garments  which  he  wore  ;  until  in  their  eyes  who  be- 
held he  seemed  to  clothe  himself  with  light  as  with  a  garment,  light  being 
indeed  the  proper  and  peculiar  garment  of  deity  (Ps.  civ,  2  ;  Hab.  iii,  4)." 
—  Trench. 

3.  shining']  "A  still  more  expressive  term  in  the  original,  applied  by 
Homer  to  the  glistening  of  polished  surfaces  and  to  the  glittering  of  arms ; 
by  Aristotle,  to  the  twinkling  of  the  stars;  and  by  Euripides,  to  the  flashing 
of  lightning." — Alexander.  Shining  "  as  the  light  "  is  Matthew's  expres- 
sion. 

fullerl  one  whose  trade  it  was  to  cleanse  linen  and  give  it  peculiar  white- 
ness. The  Romans  had  a  white  color,  called  Candorem,  which  was  so  "  clear 
and  deep  as  to  glisten  splendidly."  The  image  is  one  which  Dante  might 
have  used. 

4.  there  appeared  unto  them]  The  three  apostles  had  been  weighed 
down  with  sleep,  lying  wrapped,  like  all  Orientals,  in  their  abbas  on  the 
ground,  but  awakened  probably  by  the  supernatural  light,  they  thoroughly 
roused  themselves  fLuke  ix,  32),  and  saw  his  glory  and  the  two  men  stand- 
ing with  him.  "  No  synod  on  earth  was  ever  more  gloriously  attended  than 
this.  No  assembly  was  ever  more  illustrious.  Here  is  God  the  Father,  God 
the  Son.  and  God  the  Holy  Ghost.  Here  are  Moses  and  Elias,  the  chief  of 
the  prophets.  Here  are  Peter,  James,  and  John,  the  chief  of  the  apostles." 
— Brentius. 


106 


A   PICTORIAL   COMMENTARY 


[Mark  IX,  5-7. 


Authorized  Version. 


EvisED  Version. 

with  Jesus.  And  Peter  answereth  and  saith 
to  Jesus,  Rabbi,  it  is  good  for  us  to  be  here : 
and  let  us  make  thrae  ^  tabernacles ;  one  for 
thee,  and  one  for  Moses,  and  one  for  Elijah, 
For  he  wist  not  what  to  answer ;  for  they  be- 
came sore  afraid.  And  there  came  a  cloud 
overshadowing  them:  and  there  came  a 
voice  out  of  the  cloud,  This  is  my  beloved 


5  And  Peter  answered  and  said  to  Jesus,  Mas- 
ter, it  is  good  for  us  to  be  here :  and  let  us  make 
three  tabernacles ;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias. 

6  For  he  wist  not  what  to  say ;  fur  they  were 
Bore  afraid. 

7  And  there  was  a  cloud  that  overshadowed 
them :  and  a  voice  came  out  of  the  cloud,  say- 
ing, This  is  my  beloved  Son :  hear  him. 

*  Or,  booths 

Elias  with  Mosesl  We  are  not  told  how  the  disciples  knew  Moses  and 
Elijah.  Jesus  may  have  addressed  them  by  name,  or  the  conversation  may 
have  indicated  in  some  other  way  who  they  were.  Some  suggest  that  the 
appearance  of  Moses  and  Elijah  on  the  mount  gives  them  a  priority  or  promi- 
nence above  all  other  0.  T.  prophets.  These  two  were  the  acknowledged 
heads  and  representatives,  the  one  of  the  law,  the  other  of  the  prophets  (comp. 
Matt,  vii,  12). 

thei/  were  talkinq\  The  subject  of  mysterious  converse  which  the  three 
were  privileged  to  hear,  was  the,  decease  which  Jesus  was  about  to  accomplish 
at  Jerusalem  (Luke  ix,  31).  This  exodus  or  departure  of  Jesus  had  been 
typified  by  the  exodus  of  Israel  under  Moses,  so  Alexander  thinks,  and  that 
of  Elijah  in  a  chariot  of  fire. 

6.  And  Peter'l  The  apostles  were  filled  with  a  holy,  spiritual  ecstasy,  and 
Peter  sought  to  prolong  the  feeling,  but  under'a  mingled  feeling  of  joy,  con- 
fusion, and  terror,  he  scarcely  knew  what  he  proposed  (Luke  ix,  33).  It  was 
too  brief  a  converse,  too  transient  a  glimpse  and  foretaste  of  the  heavenly 
glory,  for  him  to  recover  his  surprise. 

it  is  good  for  us  to  be  here]  '^  Better,  as  no  doubt  he  felt,  than  to  be  re- 
jected of  the  Jews,  better  than  to  suffer  many  things  of  the  elders  and  chief 
priests  and  scribes  and  be  killed  "  (Matt,  xvi,  21). — Trench\'i  Studies. 

three  tabernacles]  Three  booths  of  wattled  boughs, 
like  those  of  the  feast  of  tabernacles.  It  is  vain  to  look 
for  any  specific  motive  or  meaning  in  his  proposition  to 
build  three  booths,  beyond  that  of  wishing  to  prolong 
the  heavenly  manifestation  and  joy. 

6.  he  wist  not]  The  American  revisers  read  ''knew 
not  ■'  for  "wist  not."  Wist  is  the  past  tense  of  A.  S. 
witan=^  to  know.  Compare  wit  =^  knowledge  (Ps.  cvii, 
27),  and  wit  =  ^o  know  (Gen.  xxiv,  21).  Filled  with  a 
religious  awe  at  the  scene,  he  tried  to  give  some  expres- 
sion to  his  feelings,  yet  spoke  half  unconsciously, 
sore  afraid]  Comp.  Heb.  xii,  21,  "Moses  said,  I  exceedingly  fear  and 
quake."     Wyclif  s  rendering  is  very  striking,  "  agast  by  drede.^^ 

7.  a  cloud]  A  bright  cloud  reminded  them  of  the  Shekinah,  which  was 
the  usual  symbol  of  the  divine  presence.  "  Light  in  its  utmost  intensity 
performs  the  effects  of  darkness,  hides  as  effectually  as  the  darkness  would 
do."  Comp.  1  Tim.  vi,  16,  and  the  words  of  Milton,  "dark  with  ex- 
cess of  light,"  and  of  Wordsworth,  "  a  glorious  privacy  of  light." — Trench. 

a  voice  came  out  of  the  cloud]  Looking  back  afterwards  on  the  scene,  Peter 
speaks  of  himself  and  the  two  "  sons  of  thunder  "  as  "  eyewitnesses  of  his 
majesty"  (2  Peter  i,  16),  i.  e.,  literally,  as  men  who  had  been  admitted  and 
initiated  into  secret  and  holy  mysteries,  and  says  that  the  voice  "  came  from 
the  excellent  glory"  (2  Peter  i,  17),  from  him,  that  is,  who  dwelt  in  the 
cloud,  which  was  the  symbol  and  the  vehicle  of  divine  presence.  John  also 
clearly  alludes  to  the  scene,  in  John  i,  14,  and  1  John  i,  1. — Camb,  Bible. 


FORM  OF  TABERNACLE, 


Mi-HK  IX,  8-12.]  ON   THE   GOSPEL   OF   MARK.  107 

Revised  Version. 


8  Son :  hear  ye  him.  And  suddenlj^  looking 
round  about,  they  saw  no  one  any  more,  save 
Jesus  only  with  themsels  es. 

9  And  as  they  were  coming  down  from  tho 
mountain,  he  charged  them  that  they  sliould 
tell  no  man  what  things  they  had  seen,  save 
when  the   Son  of  man    should   have  risen 

10  again  from  the  dead.  And  they  kept  tlie 
saying,  questioning  among  themselves  what 
tlie  rising  again  from  the  dead  should  mean. 

11  And  they  asked  him,  saying,  ^  The  scribes 

12  say  that  Elijah  must  first  come.  And  he  said 
unto  them,  Elijah  indeed  cometh  first,  and 
restoreth  all  things :  and  how  is  it  writ- 
ten of  the  Son  of  man,  that  he  should  suffer 


Authorized  Version. 

8  And  suddenly,  when  they  had  looked  round 
about,  they  saw  no  man  any  more,  save  Jesus 
only  with  themselves. 

9  And  as  they  came  down  from  the  mountain, 
he  charged  them  that  they  should  tell  no  man 
what  things  they  had  seen,  till  the  Son  of  man 
were  risen  fi'om  the  dead. 

10  And  they  kept  that  saying  with  themselves, 
questioning  one  with  another  what  the  rising 
from  the  dead  should  mean. 

11  xVnd  they  asked  him,  saying,  Why  say  the 
scribes  that  Elias  must  first  come? 

12  And  he  answered  and  told  them,  Elias  verily 
Cometh  first,  and  restoreth  all  things ;  and  how 
it  is  written  of  the  Son  of  man,  that  he  must 
suffer  many  things,  and  bo  set  at  nought. 

*  Ot,Mow  is  it  thai  the  scribes  say. ...come? 

The  meaning  of  the  voice,  as  of  the  transfiguration,  was  to  assure  the  wit- 
nesses of  the  supernatural  and  spiritual  character  of  Jesus  and  his  mission. 
This  is  my  beloved  Soni  "  In  the  words  themselves  of  this  majestic  instal- 
lation there  is  a  remarkable  honoring  of  the  Old  Testament,  and  of  it  in  all 
its  parts,  which  can  scarcely  be  regarded  as  accidental ;  for  the  three  several 
clauses  of  that  salutation  are  drawn  severally  from  the  Psalms  (Ps.  ii,  7),  the 
Prophets  (Isa.  xlii,  Ij,  and  the  Law  (Deut.  xviii,  15)  ;  and  together  they  pro- 
claim him,  concerning  whom  they  are  spoken,  to  be  the  king,  the  priest,  and 
the  prophet  of  the  new  covenant." — Trench.  The  same  message  was  given 
at  his  baptism. 

8.  suddenly... looked  roiind'\  as  if  startled  by  a  touch  of  Jesus,  they 
looked,  but  the  celestial  visitors  had  vanished.  At  first  (1)  they  fell  pros- 
trate on  their  faces  (Matt,  xvii,  6  ;  comp.  Ex.  iii,  6  ;  1  Kings  xix,  13)  ;  then 
(2j  recovering  from  the  shock  of  the  Voice  from  heaven  (Matt,  xvii,  6),  they 
(3)  suddenly  gazed  all  around  them,  and  saw  no  man,  save  Jesus  only.  ''Hinc 
constat,  hunc  esse  Filium,  audiendum,  non  Mosen,  non  'Ei\ia,m.^\..Bengel. 
"  Quae  ex  Verbo  coeperunt,  in  Verbo  desinunt." — Ambrose. 

9.  they  should  tell  no  man']  This  ftn plies  that  they  were  forbidden  to  re- 
veal the  wonders  of  the  night,  and  what  they  had  seen,  even  to  their  fellow- 
Apostles  till  after  the  Resurrection.  Why  this  silence  was  enjoined  can  only 
be  conjectured.  Some  suppose  the  other  disciples  were  not  prepared  for  the 
information,  or  that  these  three,  as  leaders,  needed  this  manifestation  to 
strengthen  them,  or  that  publishing  this  might  cause  the  people  to  make  him 
king  and  interfere  with  his  true  mission. 

10.  questioning  one  with  another]  Mark  alone  mentions  the  perplexity 
which  this  language  of  their  Lord  occasioned  to  the  Apostles.  It  was  not 
the  question  of  the  resurrection  generally,  but  of  his  death  and  resurrection 
which  troubled  them.  This  led  to  the  question  about  Elijah.  For,  to  their 
minds,  Elijah  had  just  come  on  the  mount,  while  Jesus  had  already  been  re- 
cognized as  the  Messiah  by  the  apostles. 

11.  first  come]  that  is,  before  the  Messiah  (Mai.  iv,  5).  "  It  would  be 
an  infinite  task,"  says  Lightfoot,  "to  produce  all  the  passages  out  of  the 
Jewish  writings  which  one  might  concerning  the  expected  coming  of  Elijah." 
He  was  to  restore  to  the  Jews  the  pot  of  manna  and  the  rod  of  Aaron,  to 
cry  to  the  mountains,  "  Peace  and  blessing  come  into  the  world,  peace 
and  blessing  come  into  the  world!"  "Salvation  cometh,  Salvation 
cometh,  to  gather  all  the  scattered  sons  of  Jacob,  and  restore  all  things  to 
Israel  as  in  ancient  times." 

12.  and  how]  It  is  true  Elijah  must  first  come,  as  the  scribes  say,  but 
remember  that  the  sufferings  and  rejection  of  the  Messiah  are  also  pre- 


106  A   PICTORIAL   COMMENTARY  [Mark  IX,  13-17. 

AuTuoKizED  Version.  |  Revised  Version, 

1:5  But  I  say  unto  you,  That  Elias  is  indeed  I  13  many  things  and  be  set  at  naught?  But  I 
CMme,  and  they  have  done  unto  him  whatsoever  I  say  unto  you,  that  Elijah  is  come,  and  they 
tliey  listed,  as  it  is  written  of  him.  have  also  done  unto  liim  whatsoever  they 

14  And  when  he  came  to  /n's  disciples,  he  saw  a  I        listed,  even  as  it  is  written  of  him. 
great  multitude    about  them,  and  the  scribes  I  14      And  when  they  came  to  the  disciples,  they 
questioning  with  them.  j        saw  a  great  multitude  about  them,  and  scribes 


1")  And  straightway  all  the  people,  when  they 
beheld  him,  were  greatly  amazed,  and  running 
to  him  saluted  him. 

16  And  he  asked  the  scribes,  What  question  ye 
with  them? 

17  And  one  of  the  multitude  answered  and 


15  questioning  with  them.  And  straightway  all 
the  multitude,  when  they  saw  him,  were 
greatly  amazed,  and  running  to  him  saluted 

16  him.    And  he  asked  them.  What  question  ye 

17  with  them?    And  one  of  the  multitude  au- 


dicted.  Or,  "Elijah  truly  c 0 me th  first.  But  liow  or  to  what  purpose  is  it 
written  of  the  Son  of  Man  that  he  cometh?  In  order  that  he  may  suffer^ 
not  conquer  like  a  mighty  prince."  Some  take  the  first  clause  as  a  qu^tion, 
"  how  is  it  written  of  the  Son  of  Man  ?  "  and  the  last  as  the  answer,  "  that 
he  should  suffer,"  etc.     The  R.  V.  takes  the  whole  as  one  question.. 

13.  That  Elias  is  indeed  come']  Having  shown  them  the  relation  between 
the  work  of  Elijah  and  of  himself,  he  now  relieves  their  perplexity  about  the 
coming  of  Elijah,  by  -ihowing  them  that  not  merely  had  Elijah  just  appeared 
on  the  mount,  as  they  knew,  but  that  John  had  come  in  the  spirit  of  Elijah  and 
had  suffered  death.  It  is  difficult  to  understand  hovv  Romanists  and  a  few 
Protestant  writers  can  hold  to  the  theory  that  Elijah  is  yet  to  come,  in  the 
face  of  this  express  declaration,  "  Elijah  is  come."  Ryle,  who  inclines  to 
the  Romanist  interpretatioa,  concedes  that  the  opposite  view  has  been  held 
by  the  great  majority  of  Protestants  since  the  Reformation.  Matthew's  ac- 
count is  explicit ;  the  disciples  understood  that  Jesus  referred  to  John  the 
B:iptistas  the  Elijah  foretold  in  prophecy  (Matt,  xvii,  13). 

Practical  Teachings. — Calvin  suggests  that  in  the  transfiguration  Jesua 
meant  to  show  that  he  had  the  power  in  himself  to  take  his  glory,  had  he 
willed  it,  and  that  hence  he  gave  himself  willingly  to  suffer.  "  God  lets  us 
have,  even  in  this  world,  extraordinary  glances  and  views,  but  they  are  only 
of  short  duration,  because  their  longer  duration  would  not  be  tolerable  or 
profitable." — Lange.  "What  comfort  and  consolation  a  sight  of  glory  can 
^ivo  a  true  believer  !" — Ryle.  In  this  appearance  of  Moses  and  Elias  on  the 
mount  we  have  proof  of  the  conscious  existence  of  departed  saints. 

14—29.     Healing  of  the  Lunatic  Child,  A.  D.  29. 

14.  And  when  he  came  to  his  disciples']  Some  MSS.  read  "when  they 
c«me  to  the  disciples."  See  R.  V.  All  the  evangelists  place  this  miracle 
next  aftf^r  the  transfiguration.  Raphael,  in  his  great  picture,  has  enshrined 
forever  the  contrast  between  the  scene  on  the  mount  of  glorification  and  that 
which  awaited  the  Saviour  and  the  three  apostles  on  the  plain  below ;  be- 
tween the  harmonies  of  heaven  and  the  harsh  discords  of  earth.  "  Hardly 
such  another  contrast  can  be  found  in  the  gospels  as  this,"  says  Stier, 
"  between  the  open  heaven  and  sons  of  glory  on  the  mount,  and  the  valley  of 
tears  with  its  terrible  forms  of  misery,  pain  and  unbelief." 

scribes]  Jesus  perceiving  the  disciples  perplexed,  and  knowing  the  active 
hostility  of  the  scribes,  proposed  to  defend  his  followers. 

15.  were  greatly  amazed]  "wasastonied  and  much  afraid." — Rhemish 
Version.  His  face,  like  that  of  Moses  (Ex.  xxxiv,  30),  probably  retained 
traces  of  the  celestial  glory,  and  filled  the  beholders  with  awe  and  wonder. 
So  Bengel,  De  Wette,  Meyer,  Trench,  Alford,  and  others,  explain  it.  No 
wonder  they  ran  and  saluted  him. 

17.  my  son]  "  mine  only  child  "  (Lukeix,  38);  "  to  thee  ";  he  intended 
to  bring  him  to  Jesus. 


Maek  IX,  18-24.] 


OX    THE   GOSPEL   OF   MARK. 


'109 


Revised  Version. 

swered  him,  ^  Master,  I  brought  uuto  thee 

18  my  son,  which  hath  a  dumb  spirit;  and 
wheresoever  it  taketh  him,  it  ^  dasheth  him 
down:  and  he  toameth,  and  grindeth  his 
teeth,  and  pineth  away:  and  I  spake  to  thy 
disciples  that  they  should  cast  it  out;   and 

19  they  were  not  able.  And  he  auswereth  them 
and  saith,  0  faithless  generation,  how  long 
shall  I  be  with  j'ou?   ho'vv  long  shall  I  bear 

20  with  you'  bring  him  unto  me.  And  they 
brouglit  him  iinto  him:  and  when  he  saw 
him,  straightway  the  spirit  ^  tare  him  griev- 
ously;  and  he  fell  on  the  ground,  and  wal- 

21  lowed  foaming.  And  he  asked  his  father. 
How  long  time  is  it  since  this  hath  come  un- 

22  to  him.^  And  he  said.  From  a  child.  And 
oft-times  it  hath  cast  him  both  into  the  fire 
and  into  the  waters,  to  destroy  him :  but  if 
thou  canst  do  anything,  have  compassion  on 

23  us,  and  help  us.  And  Jesus  said  unto  him. 
If  thou  canst!    All  things  are  possible  to  him 

24  that  believeth.  Straightway  the  father  of 
the  child  cried  out,  and  said*,  I  believe; 


Authorized  Version. 
said.  Master,  I  have  brought  unto  thee  my  son, 
which  hath  a  dumb  spirit; 

18  And  wheresoever  he  taketh  him,  he  teareth 
him ;  and  he  foameth,  and  gnasheth  with  his 
teeth,  and  pineth  away:  and  I  spake  to  thy  dis- 
ciples that  they  should  cast  him  out ;  and  they 
could  not. 

19  He  answereth  him,  and  saith,  0  faithless 
generation,  how  long  shall  I  be  with  j^ou?  how 
long  shall  I  suffer  you?  bring  him  unto  me. 

20  And  they  brought  bim  unto  him:  and  when 
he  saw  him,  straightway  the  spirit  tare  him; 
and  he  fell  on  the  ground,  and  wallowed  foam- 
ing. 

21  And  he  asked  his  father,  How  long  is  it  ago 
since  this  came  unto  him?  And  he  said,  Of  a 
child. 

22  And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  liim:  but  if  thou 
canst  do  any  thing,  have  compassion  on  us,  and 
hell)  us. 

23  Jesus  said  unto  him,  If  thou  canst  believe, 
all  things  are  possible  to  him  that  believeth. 

24  And  straightway  the  father  of  the  child 
cried  out,  and  said  with  tears.  Lord,  I  believe ; 
help  thou  mine  unbelief. 

*  Or,  Teacher    *  Or,  rendeth  liim     ^  Or,  convulsed    *  Many  ancient  authorities  add  loUli  tears. 

a  diLinh  spirit]  he  could  not  utter  articulate  words,  though  he  could  sud- 
denly cry  out  (Luke  ix,  39). 

18.  loheresoever']  According  to  Matthew,  these  attacks  were  supposed  to 
have  some  connection  with  changes  of  the  moon  (Matt,  xvii,  15). 

he  teareth  hiiii]  indicating  great  pain,  or  violent  convulsions,  as  St.  Vitus' 
dance,  or  the  like.  , 

pineth  away']  "  is  parched,"  or  "  fainteth  away."  The  effect  is  not  per- 
manent, but  temporary  and  sudden,  as  in  cases  of  epilepsy. 

19.  hoio  long  shall  I  he  ivith  you]  This  reply  of  Jesus  has  been  variously 
interpreted:  (1)  Some,  as  Bengel,  De  Wette,  and  Meyer,  understand  it  as 
applying  only  to  the  nine  apostles  ;  and  this  view  seems  to  be  favored  by  the 
reading,  "them."  in  the  R.  V.,  but  the  term  "generation"  is  too  strong  to 
apply  to  so  small  a  company ;  (2)  some  apply  it  to  the  scribes  only,  to  which 
Brown  objects,  but  on  the  very  insufficient  ground  that  the  context  implies 
that  it  was  want  of  faith  which  is  rebuked,  a  fact  which  would  favor  the  inter- 
pretation ;  (3)  others,  to  the  father  of  the  child,  as  the  reading  of  the  A.  V. 
suggests,  but  this  is  open  to  the  same  objection  as  the  first  view;  (4)  still 
others,  as  Alford,  Alexander,  and  Schafif,  apply  it  to  the  generation  living 
at  the  time  of  the  Lord's  ministry.  In  this  would  be  included  the  father, 
the  disciples,  the  scribes,  and  the  multitude.  The  second  view  would  satisfv^ 
the  conditions  of  the  narrative,  while  the  fourth  is  sufficiently  broad  to  in- 
clude all  the  others. 

22.  if  thou  canst]  more  literally,  if  at  all  thou  canst.  This  is  a  strong 
expression  of  an  infirm  faith,  which  at  the  beginning  had  been  too  weak,  but 
ha'd  become  more  and  more  weak,  owing  to  the  failure  of  the  disciples  to  aid 
him. 

23.  If  thou  cansf]  Compare  R.  V.  "Thou  hast  said,"  replies  our 
Lord,  *'''  if  1  can  do  anything.  But  as  for  thy  if  thou  canst,  the  question  is 
if  thou  canst  believe  ;  that  is  the  hinge  upon  which  all  must  turn."  Then  he 
pauses,  and  utters  the  further  words,  ^^  all  things  are  2^ossihlc  to  him  that 
believeth.''^     Thus  the  Lord  helps  faith  in  the  struggling  soul. 

24.  Lord,  I  believe]  The  best  authorities  omit  "  with  tears,  Lord."  See 


no 


A   PICTORIAL   COMMENTARY 


[Mark  IX,  25-29. 


Authorized  Version. 

25  When  Jesus  saw  that  the  people  came  run- 
ning together,  he  rebuked  the  foul  spirit,  saying 
unto  him,  Tliou  dumb  and  deaf  spirit,  I  charge 
thee,  come  out  of  him,  and  enter  no  more  into 
him. 

26  And  the  spirit  cried,  and  rent  him  sore,  and 
came  out  of  him :  and  he  was  as  one  dead ;  inso- 
much that  many  said,  He  is  dead. 

27  But  Jesus  took  him  by  the  hand,  and  lifted 
him  up;  and  he  arose. 

28  .\ud  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately,  Why  could  not  we 
cast  him  out? 

29  And  he  said  unto  them.  This  kind  can  come 
foi-th  by  nothing,  but  by  prayer  and  fasting. 


Revised  Version. 

25  help  thou  mine  unbelief.  And  when  Jesus 
saw  that  a  multitude  came  running  together, 
he  rebuked  the  unclean  spirit,  saying  unto 
him.  Thou  dumb  and  deaf  spirit,  I  command 
thee,  come  out  of  him,  and   enter  no  more 

26  into  him.  And  having  cried  out,  and  ^  torn 
him  much,  became  out:  &.ndi]ie  cfetM became 
as  one  dead;   insomuch  that  the  more  part 

27  said.  He  is  dead.     But  Jesus  took  him  by  tlie 

28  hand,  and  raised  him  up ;  and  he  arose.  And 
when  he  was  come  into  the  house,  his  disci- 
ples asked  him  privately,  ^  saying,  We  could 

29  not  cast  it  out.  And  Le  said  unto  them.  This 
kind  can  come  out  by  nothing,  save  by 
prayer.' 


*  Or.  convulsed  '  Or,  How  is  it  that  we  could  not  cast  it  outf  ^  Many  ancient  authorities  add  and 
fasting. 

R.  V.  This  does  not  aifect  the  character  or  the  object  of  the  man's  belief. 
26*  and  rent  him  sorel  "  The  kingdom  of  Satan,  in  small  and  great,  is 
even  stirred  into  a  fiercer  activity  by  the  coming  near  of  the  kingdom  of 
Christ.  Satan  has  great  wrath  when  his  time  is  short. ' ' — Trench.  The  spirit 
acts,  says  the  witty  Fuller,  "like  an  outgoing  tenant,  who  cares  not  what 
mischief  he  does."  "Nothing  can  be  more  touching  and  living  than  this 
whole  most  masterly  and  wonderful  narration." — Alford.  Trench  quotes  a 
curious  passage  from  Lucian's  Philopseudes,  in  which  there  is  an  ironical  al- 
lusion to  this  miracle,  and  shows  how  widely  a  belief  in  Christ's  miraculous 
power  had  spread,  and  is  a  good  attestation  of  the  early  reception  of  the  gos- 
pel, and  of  how  skeptics  explain  away  its  character. 

28.  Why  could  not  we  cast  him  outf]  He  had  given  them  "  power  and 
authority  over  all  demons  "  (Luke  ix,  1),  and  "  against  unclean  spirits  to  cast 
them  out"  (Matt,  x,  1) ;  what  was  the  reason  of  their  failure  now  ? 

29.  This  kind]  This  order  of  beings,  not  this  kind  of  demons  ;  so  Bloom- 
field  and  others  understood  it.  The  Lord  impresses  upon  them  a  twofold  les- 
son :  (1)  The  power  of  a  perfect  faith  (see  Matt,  xvii,  20,  21)  ;  (2)  There 
are  degrees  of  spiritual  and  moral  wickedness  so  intense  and  malignant  that 
they  can  be  exorcised  by  nothing  save  by  prayer.  "  Ministers  would  witness 
and  be  the  instruments  of  more  remarkable  conversions  if  they  were  stronger 
in  faith  and  more  fervent  in  prayer." — Scott.  "Two  things  are  worthy  of 
particular  notice  :  (1)  What  is  called  the  spirit  or  grace  of  prayer  ;  (2)  the 
gift  of  prayer.  .  .  .  Where  there  is  a  large  measure  of  the  spirit  of  prayer, 
there  we  are  most  apt  to  find  a  corresponding  measure  of  the  gift  of  prayer." 
.  .  .  The  happy  union  of  the  spirit  and  gift  of  prayer  is  the  great  object 
to  be  desired,  and  its  attainment  truly  important  to  the  usefulness  of  every 
minister  of  the  Gospel." — Samuel  Miller. 

Practical  Suggestions. — "Christ  suffers  in  his  honor  by  the  difficulties 
and  follies  of  his  disciples." — M.  Henry.  "How  deeply  rooted  must  unbe- 
lief be  in  our  hearts  when  we  are  surprised  to  find  our  prayers  answered?" — 
Hare.  "  If  thou  canst  grip  Christ  ever  so  weakly,  he  will  not  let  thee  per- 
ish."— T.Adams.  "The  little  spark  of  faith  which  is  kindled  in  his -eoul 
reveals  to  him  the  abysmal  depths  of  unbelief  which  are  there." — Trench. 
"  God  looks  not  at  the  oratory  of  your  prayers,  how  urgent  they  may  be; 
nor  at  the  geometry  of  your  prayers,  how  long  they  may  be  ;  nor  at  the  arith- 
metic of  your  prayers,  how  many  they  may  be;  nor  at  the  logic  of  your  pray- 
ers, how  methodical  they  may  be;  but  the  sincerity  of  them  he  looks  at." — 
T.  Brooks.  "  Unbelief  is  the  greatest  sin,  hinders  the  greatest  works  of 
God,  and  plunges  the  soul  in  condemnation." — Cramer,  Yet  Aveak  faith  is 
faith ;  pray  for  its  increase. 


Maek  IX,  30-36.]  ON   THE    GOSPEL    OF   MARK.  Ill 

AuTHOEiZHD  Version.  i  Revised  Version. 

30  And  they  departed  thence,  and  i)assed  30  And  they  went  forth  from  thence,  and 
through  Galilee;  and  he  would  not  that  any  I  passed  through  Galilee;  and  he  would  not 
man  should  know  it.  31  that  any  man  should  know  it.  For  he  taught 

31  For  he  taught  his  disciples,  and  said  unto  his  disciples,  and  said  unto  them.  The  Son  of 
them.  The  Son  of  man  is  delivered  into  the  I  man  is  delivered  up  into  the  hands  of  men, 
hands  of  men,  and  they  shall  kill  him;  and  after  !  and  they  sliall  kill  him;  and  when  he  is 
that  he  is  killed,  he  shall  rise  the  third  day.         i        killed,  after  three  days  he  shall  rise  again. 

32  But  they  understood  not  that  saying,  and  |  32  But  they  understood  not  the  saying,  and 
were  afraid  to  ask  him.  were  afraid  to  ask  him. 

33  And  he  came  to  Capernaum:  and  being  |  33  And  they  came  to  Capernaum:  and  when 
in  the  house  he  asked  them,  "What  was  it  that  he  was  in  the  house  he  asked  them.  What 
ye  disputed  among  yourselves  by  the  way  ?           |  34  were  ye  reasoning  in  the  way  ?     But  thej' 

34  But  they  held  their  peace:  for  by  the  way  1  held  their  peace:  for  they  had  disputed  one 
tliey  had  disputed  among  themselves,  who  s^omW  !  with  another  in  the  way,  who  was  the 
be.  the  greatest.  ]  35  ^  greatest.     And  he  sat  down,  and  called  the 


35  And  lie  sat  down,  and  called  the  twelve,  and 
saith  unto  them,  If  any  man  desire  to  be  first, 
the  same  shall  be  last  of  all,  and  servant  of  all. 

3G  And  he  took  a  child,  and  set  him  in  the 


twelve;  and  he  saith  unto  them.  If  any  man 

would  be  first,  he  shall  be  last  of  all,  and 

36  minister  of  all.     And  he  took  a  little  child, 

and  set  him  in  the  midst  of  them :  and  taking 


*  Gr.  greater. 

30-32.     Second  Prediction  of  the  Passion,  A.  D.  29. 

30.  And  they  departed  thence~\  From  the  regions  of  Hermou  lie  now  turned 
his  steps  once  more  toward  Galilee.  ' '  It  was  the  last  time  he  was  to  visit  the 
scene  of  so  great  a  part  of  his  public  life,  and  he  felt,  as  he  journeyed  on,  that 
he  would  no  more  pass  from  village  to  village  as  openly  as  in  days  gone  by,  for 
the  eyes  of  his  enemies  were  everywhere  upon  him." 

and  passed]  The  word  thus  translated  occurs  five  times  in  the  N.  T.,  Mark 
ii,  23;  xi,_20;  Matt,  xxvii,  39;  Mark  xv,  29.  Here  it  means  going  on  by- 
ways or  aside  from  the  most  frequented  roads. 

through  Galilee']  Some  suppose  that  he  left  Csesarea  Philippi,  crossed  the 
upper  Jordan  by  a  bridge,  just  below  Lake  Huleh,  and  went  on  toward  Ca- 
pernaum. He  went  quietly,  in  order  to  have  more  opportunity  to  teach  his 
disciples,  as  stated  in  the  next  verse. 

31.  For  he  taught]  The  tense  in  the  original  implies  that  the  constant 
subject  of  his  teaching  in  private  now  was  his  approaching  suffering,  death 
and  resurrection  ;   ''the  third  day  ;"  see  R.  V. 

32.  were  afraid]  Matthew  adds  that  they  were  "exceeding  sorry."  His 
words  concerning  his  Adolent  death  contradicted  all  their  expectations,  and 
they  feared  to  question  him ;  they  had  such  forebodings  of  some  terrible 
calamity,  and  shrank  from  asking,  lest  their  worst  apprehensions  might  be 
realized. 

33-4:1.     True  Greatness  in  Christ's  Kingdom,  A.  D.  29. 

33.  he  came]  or  they  came  to  Capernaum,  as  the  R.  V.  reads.  It  was 
probably  the  house  of  Peter  into  which  they  entered.  See  i,  29.  The  next 
recorded  event  was  the  miraculous  payment  of  the  tribute  money  (Matt,  x^^i, 
24-27),  the  half- shekel  for  the  temple  service.  Their  dispute  shows  how  fully 
they  recognized  Jesus  as  Messiah,  but  how  far  they  were  from  a  true  con- 
ception of  the  character  and  conditions  required  of  the  members  of  his  kingdom. 

d4:.  who  should  he  the  greatest]  or  "  who  was  the  greatest "  or  "greater," 
as  Meyer  renders  it. 

35.  And  he  sat  down]  "If,  observes  Beza,  there  was  to  be  any  primacy 
among  the  apostles  (as  of  Peter),  why  was  Christ  here  silent  about  it?" 
"  Sit,^^  or  rather  caused  the  child  to  stand,  in  the  midst  of  them.  Observe 
the  many  graphic  and  pathetic  touches  in  this  and  the  following  verse.  (1) 
He  sits  down  ;  (2)  He  calls  the  twelve  to  him  ;  (3)  He  takes  a  little  child, 
and  places  it  in  the  midst  of  them  ;  (4)  He  takes  it  into  his  arms,  and  then 
he  speaks  to  them. 

36.  took  a  child]  There  is  a  tradition,  not  very  trustworthy,  that  this 


112 


A   PICTOEIAL   COMMENTARY 


[Mark  IX,  37-42. 


Revised  Version. 

37  him  in  his  arms,  he  said  unto  them.  Whoso- 
ever shall  receive  one  of  such  little  children 
in  my  name,  receiveth  me:  and  whosoever 
receiveth  me,  receiveth  not  me,  but  him  that 
sent  me. 

38  John  said  unto  him,  *  Master,  we  saw  one 
casting  out  '^  devils  in  thy  name:  andwefor- 

39  bade  him,  because  he  followed  not  us.  But 
Jesus  said,  Forbid  him  not :  for  there  is  no 
man  which  shall  do  a  ^  mighty  work  in  my 
name,  and  be  able  quickly  to  speak  evil  of 

40  me.    For  he  that  is  not  against  us  is  for  us. 

41  For  whosoever  shall  give  you  a  cup  of  water 
to  drink,  *  because  ye  are  Christ's,  verily  I 
say  unto  you,  he  shall  in  no  wise  lose  his  re- 

42  ward.    And  whosoever  shall  cause  one  of 


Authorized  Version. 
midst  of  them :  and  when  he  had  taken  him  in 
his  arms,  he  said  unto  them, 

37  Whosoever  shall  receive  one  of  such  child- 
ren in  my  name,  receiveth  me :  and  whosoever 
shall  receive  me,  receiveth  not  me,  but  him  that 
sent  me. 

38  And  John  answered  him,  saying.  Master, 
we  saw  one  casting  out  devils  in  thy  name,  and 
he  foUoweth  not  us:  and  we  forbade  him,  be- 
cause he  foUoweth  not  us. 

39  But  Jesus  said,  Forbid  him  not :  for  there 
is  no  man  which  shall  do  a  miracle  in  my  name, 
that  can  lightlj'  speak  evil  of  me. 

40  For  he  that  is  not  against  us  is  on  our  part. 

41  For  whosoever  shall  give  j'ou  a  cup  of  water 
to  drink  in  my  name,  because  j'e  belong  to 
Christ,  verily  I  say  unto  you,  he  shall  not  lose 
his  reward. 

42  And  whosoever   shall  offend  one  of  these 

^  Or,  Teacher    *  Gr.  demons.     ^  Gr.  power,     *  Gr.  in  name  that  ye  are. 

child  was  Ignatius  the  Martyr,  who  was  pastor  at  Antioch  about  A.  D.  68  to 
107.  Others  suggest  that  it  was  a  child  of  one  of  the  apostles,  perhaps  of 
Peter.  "God  has  no  children  too  weak,  but  a  great  many  too  strong,  to 
make  use  of.     God  stands  in  no  need  of  our  strength  or  wisdom." — Moody. 

38.  And  John  answered  him]  The  words  in  my  name,  of  v.  37,  seem  to 
have  reminded  John  of  an  incident  in  their  recent  journey,  and  he  was  proba- 
bly anxious  to  divert  discourse  to  a  less  humiliating  subject,  or  to  call  atten- 
tion to  what  he  thought  a  proper  act  of  his. 

because  he  foUoweth  not  us]  not  "because  he  foUoweth  not  thee.''''  It  is  the 
utterance  of  excited  party  feeling.  "  There  are  men  calling  themselves 
Christians,  who  seem  to  look  with  doubt  and  suspicion  on  all  that  is  done  by 
those  who  do  not  walk  with  them.  True  likeness  to  the  Saviour  would  lead 
us  to  rejoice... that  the  kingdom  of  Christ  is  advanced,  whether  by  a  Presby-. 
terian,  an  Episcopalian,  a  Baptist,  or  a  Methodist." — Barnes.  "Some  are 
so  outrageously  wedded  to  their  own  creed  that  they  would  rather  let  sinners 
perish  than  suffer  those  who  differ  from  them  to  become  the  instruments  of 
their  salvation.     This  is  vanity  and  an  evil  disease." — A.  Clarke. 

39.  Forbid  him  not]  Compare  the  words  of  Joshua  and  the  reply  of 
Moses  in  Num.  xi,  28,  29.  "0  that  all  Christians  would  remember  this." 
"  A  strong  reproof  to  bigots  who  are  ready  to  deny  the  Christian  or  churchly 
name  to  those  who  are  not  of  their  own  organization." — Wliedon.  No  one 
working  in  Christ's  name  in  good  faith  is  to  be  forbidden. 

40.  on  our  part]  Some,  as  Lachmann, 
read,  "not  against  you  is  on  your  part." 

4:1.  cup  of  water]  See  R.  V.  and  mar- 
ginal reading  of  this  verse.  ' '  Life  affords 
few  opportunities  of  doing  great  services 
for  others,  but  there  is  scarcely  an  hour  of 
the  day  that  does  not  afford  us  the  oppor- 
tunity of  performing  some  little,  it  may  be, 
unnoticed  kindness." — Bowes.  "  The  dis- 
position to  give  a  cup  of  cold  water  to  a 
disciple  is  a  far  nobler  property  than  the 
finest  intellect.  Satan  has  a  fine  intellect, 
but  not  the  image  of  God." — Hoivels. 

42.  a  millstone]  See  R.  V.  Literally, 
an  ass  millsto7ie,  a  millstone  turned  by  au 
ass.    These  were  much  larger  and  heavier 


:iLT->-s«dfl<^-S^ 


MILLSTONES. 


Mark  IX,  43-49.] 


ON  THE   GOSPEL   OF   MARK. 


113 


Revised  Version'. 
these  little  ones  that  believe  ^  on  me  to  stum- 
ble, it  were  better  for  him  if  *  a  great  mill- 
stone were  hangt-d  about  his  neck,  and  he 

43  were  cast  into  the  sea.  And  if  thy  hand 
cause  thee  to  stumble,  cut  it  off:  it  is  good 
for  thee  to  enter  into  life  maimed,  rather 
than  having  thy  two  hands  to  go  into  ^  hell, 

45  into  the  unquenchable  fire.*  And  if  thy  foot 
cause  thee  to  stumble,  cut  it  off :  it  is  good 
for  thee  to  enter  into  life  halt,  rather  than 
having  thy  two  feet  to  be  cast  into  ^  hell. 

47  And  if  thine  eye  cause  thee  to  stumble,  east 
it  out :  it  is  good  for  thee  to  enter  into  the 
kingdom  of  God  with  one  eye,  rather  than 

48  having  two  eyes  to  be  cast  into  ^  hell ;  where 
their  worm  dieth  not,  and  the  fire  is  not 

49  quenched.     For  every  one  shall  be  salted 


Authorized  Version. 
little  ones  that  believe  in  me,  it  is  better  for  him 
that  a  millstone  were  hanged  about  his  neck, 
and  he  were  cast  into  the  sea. 

43  And  if  thy  hand  offend  thee,  cut  it  off:  it  is 
better  for  thee  to  enter  into  life  maimed,  than 
having  two  hands  to  go  into  hell,  into  the  fire 
that  never  shall  be  quenched : 

44  Where  their  worm  dieth  not,  and  the  fire  is 
not  quenched. 

45  And  if  thy  foot  offend  thee,  cut  it  off:  it  is 
better  for  thee  to  enter  halt  into  life,  than  hav- 
ing two  feet  to  be  cast  into  hell,  into  the  fire 
that  never  shall  be  quenched  : 

46  Where  their  worm  dieth  not,  and  the  fire  is 
not  quenched. 

47  And  if  thine  eye  offend  thee,  pluck  it  out: 
it  is  better  for  thee  to  enter  into  the  kingdom 
of  God  with  one  eye,  than  having  two  eyes  to 
be  cast  into  hell  fire : 

48  Where  their  worm  dieth  not,  and  the  fire  is 
not  quenched. 

49  For  every  one  shall  be  salted  with  fire,  and 
every  sacrifice  shall  be  salted  with  salt. 

^Many  ancient  authorities  omit  on  me.  *  Gr.  a  milUtone  turned  by  an  ass.  "  Gr.  Gehenna. 
*  Ver.  44  and  46  (which  are  identical  with  ver.  48)  are  omitted  by  the  best  ancient  authorities. 

than  the  stones  of  hand-mills.  Comp.  Ov.  Fast,  vi,  318,  and  Sueton,  Oct. 
Ixvii.  Such  a  mode  of  punishment  by  drowning  is  noted  by  Josephus  {Antiq. 
xiv,  16,  10).  Charity  and  unity  of  Christians  are  specially  enforced  here  by 
our  Lord. 

4:3,  offend  thee]  or,  cause  thee  to  stumble.  See  R.  V.  Our  Lord  makes 
special  mention  of  the  hand,  the  foot,  the  eye,  those  members  whereby  we  do 
amiss,  or  walk  astray,  or  gaze  on  what  is  sinful. 

into  hell]  Literally,  the  Gehenna,  or  the  Gehenna  of  fire  (v.  47).  Pri- 
•marily,  this  phrase  was  applied  to  the  "Ravine  of  Hinnom,"  also  called 
^^  Topheth^^  (2  Kings  xxiii,  10;  Isa.  xxx,  33;  Josh.-  xviii,  16),  on  the 
south  of  Mount  Zion.  Its  total  length  is  a  mile  and  a  half.  It  is  a  deep, 
retired  glen,  shut  in  by  rugged  cliffs,  with  the  bleak  mountain  sides  rising 
over  all.  It  became  notorious  in  the  times  of  Ahaz  and  Manasseh,  as  the 
scene  of  the  barbarous  rites  of  Molech  and  Chemosh,  when  the  idolatrous 
inhabitants  of  Jerusalem  cast  their  sons  and  daughters  into  the  red-hot  arms 
of  a  monster  idol  of  brass  placed  at  the  opening  of  the  ra^dne  (2  Kings  xvi,  3  ; 
2  Chron.  xxviii,3  ;  Jer.  vii,  31).  To  put  an  end  to  these  abominations  the  place 
was  polluted  by  Josiah,  who  spread  over  it  human  bones  and  other  corruptions 
(2  Kings  xxiii,  10,  13,  14),  from  which  time  it  seems  to  have  become  the 
common  cesspool  of  the  city.  These  inhuman  rites  and  subsequent  cere- 
monial defilement  caused  the  later  Jews  to  regard  it  with  horror  and  detesta- 
tion, and  they  also  applied  the  name  given  to  the  valley,  to  the  place  of  tor- 
ment. Verses  44  and  46  are  not  found  in  many  of  the  best  MSS. ,  but  the 
same  words  are  found  in  verse  48. 

48.  fire  u  not  quenched]  This  phrase,  though  omitted  by  several  authori- 
ties, in  verses  44  and  46,  is  certainly  genuine  here.  Endless  punishment 
was  a  common  doctrine  in  Christ's  day,  as  now.  The  Pharisees  held  it, 
and  Philo  says,  "The  punishment  of  the  wicked  is  to  live  forever  dying,  and 
to  be  for  ever  in  pains  and  griefs  that  never  cease." — Quoted  by  M.  Henry. 
Whatever  question  there  may  be  over  the  words  in  Matt,  xviii,  8,  there  can 
be  none  here,  respecting  the  endless  duration  of  the  punishment.  Besides, 
the  language  implies  that  the  sin  wiU  be  endless  as  well  as  the  punishment 
of  it. 

49.  every  one  shall  he  salted  with  fire]  The  last  clause  is  omitted  in  the 
8 


114 


A   PICTORIAL   COMMENTARY 


[Mabk  IX,  50, 


Auth6eizf,d  Version. 
50  Salt  is  good :  but  if  the  salt  have  lost  his 
saltness,  wherewith  will  ye  season  it?    Have 
salt  in  yourselves,  and  have  peace  one  with  an- 
other. 


Revised  Version. 

50  with  fire^.  Salt  is  good :  but  if  the  salt  have 
lost  its  saltness,  wherewith  will  ye  season  it? 
Have  salt  in  yourselves,  and  be  at  peace  one 
with  another. 


*  Many  ancient  authorities  add  and  every  sacrifice  shall  he  sailed  with  salt.    See  Lev.  ii.  13. 

R.  V.  This  is  one  of  the  most  difficult  passages  in  the  Gospel,  though  the 
difficulty  is  greatly  diminished  by  omitting  the  last  clause  of  the  verse,  "every 
sacrifice,"  etc.,  as  the  revisionists,  following  the  best  authorities,  have  done. 
Those  who  accept  the  last  clause  as  authentic,  have  various  explanations  :  (1) 
Some,  as  Michaelis,  Whitby,  Alexander,  Cook,  apply  the  verse  to  the  lost,  as 
being  preserved  by  and  in  this  "salting  of  fire,"  in  hell.  This  seems  far- 
fetched. (2)  Some  refer  it  to  the  fiery  trials  of  the  righteous,  who  offer  them- 
selves a  willing  sacrifice  to  Grod.  (3)  Others,  that  the  first  clause  of  the  verse 
refers  to  all  members  of  the  church,  good  and  bad,  whom  the  fire  will  try  (1 
Cor.  iii,  13) :  and  the  second  clause  to  the  preser\dng  effect  of  his  grace  on 
believers.  Omitting  the  last  clause  as  not  authentic,  and  the  verse  may  be 
explained:  (1)  All  must  enter  the  fire  of  God's  purity,  either  willingly,  as 
living  sacrifices,  like  believers,  or,  unwillingly,  into  the  fire  of  judgment,  the 
eternal  fire  ;  or,  (2)  as  referring  to  fire  as  a  refiner,  and  limiting  it  to  believ- 
ers, their  trials,  sufferings,  etc. ,  which  will  cleanse  and  purify  them.  This  view 
seems  to  be  favored  by  the  "these"  of  the  context;  as  such  persons  were  to 
cut  off  hand  or  foot,  or  pluck  out  the  eye,  if  needful  to  purify  themselves. 

50.  Salt  is  goocl]  See  Matt,  v,  13,  where  it  refers  to  believers ;  here,  to 
the  inward  grace  of  the  heart. 

have  lost]  ' '  It  was  the  belief  of  the  Jews  that  salt  would,  by  exposure  to 
the  air,  lose  its  virtue  (Matt,  v,  13)  and  become  saltless.  The  same  fact  is 
implied  in  the  expressions  of  Pliny,  sal  iners,  sal  tabescere,  and  Maundrell 
asserts  that  he  found  the  surface  of  a  salt  rock  in  this  condition." — Camb. 
Bible. 

his  saltness']  Observe  his  here,  where  we  should  now  use  its.  This  is  fre- 
quently the  case  in  the  Bible,  and  indeed  the  word  its  does  not  occur  at  all  in 
the  Version  of  1611. 

Have  salt  in  yourselves]  Among  Orientals,  salt  was  a  sign  of  sacred 
covenant  engagements  and  obligations  (Lev.  ii,  13 ;  2  Chron.  xiii,  5).  To 
eat  salt  together,  meant  to  make  peace,  and  enter  into  covenant  with 
each  other.  Hence,  in  view  of  the  contention  between  the  disciples,  the 
warning  was  timely  to  have  salt  in  themselves  and  be  at  peace  one  with  another. 
Practical  Suggestions. — "  True  greatness  consists  in  perfect  loveliness." 
— Luther.  "  In  the  kingdom  of  humility  there  is  no  contention.  The  more 
humble  and  simple  we  are,  the  nearer  we  are  to  the  Saviour." — Gossner. 
"Give  up  anything  that  stands  between  us  and  the  salvation  of  our  souls. 
To  an  intolerant  spirit  we  owe  some  of  the  blackest  pages  of  church  history. 
Better  a  thousand  times  that  thy  work  should  be  done  by^ther  hands  than 
not  done  at  all." — Ryle. 

Ch.  X.  1-12.  Marriage  Legislation  of  the  Pharisees,  A.  D.  29  and  30. 
As  some  help  to  the  right  study  of  this  Gospel,  notice  that  ' '  the  best  har- 
monists place  Matt,  xviii,  15-35;  Luke  x,  1-xviii,  10  (except  xv,  3-7);  and 
John  vii,  1-xi,  54,  between  the  9th  and  10th  chapters  of  Mark. — Ellicott. 
According  to  Perowne  and  Maclear,  the  most  important  of  the  intervening 
events  were : 

1.  The  visit  of  our  Lord  to  Jerusalem  at  the  feast  of  tabernacles  (John  vii, 
8-10) ;  2.  The  rebuke  of  the  ^' sons  of  thunder''  (Luke  ix,  51-56) ;  3.  Dis- 
courses during  the  feast,  and  an  attempt  of  the  Sanhedrin  to  apprehend  him 


Mark  X,  1-2.] 


ON   THE   GOSPEL   OF  MARK. 


115 


Authorized  Version. 

CHAP.  X. — And  he  arose  from  thence,  and 
Cometh  into  the  coasts  of  Judea  by  the 
farther  side  of  Jordan :  and  the  people  resort 
unto  him  again  ;  and,  as  he  was  wont,  he  taught 
them  again. 

2  And  the  Pharisees  came  to  him,  and  asked 
him,  Is  it  lawful  for  a  man  to  put  away  /tiswife? 
tempting  him. 


Revised  Version. 

10  And  he  arose  from  thence,  and  cometh 
into  the  borders  of  Judcea  and  beyond  Jor- 
dan: and  multitudes  come  together  unto 
him  again ;  and,  as  he  was  wont,  he  taught 

2  them  again.  And  there  came  unto  him 
Pharisees,  and  asked  him,  Is  it  lawful  for  a 
man  to  put  away  /lis  wife?  tempting  him. 

3  And  he  answered  and  said  unto  them,  What 


(John  vii,  11-51 ,  viii,  12-59) ;  4.  Tlie  opening  of  the  eyes  of  one  horn 
blind  (John  ix,  1-41 ;  the  good  Shepherd  (John  x,  1-18) ;  5.  Ministrations 
ill  Judea  (Luke  x,  etc.;  6.  Visit  to  Jerusalem  at  the  feast  of  dedication 
(John  X,  22-39) ;  7.  Tour  in  Percea  {l^kQ  xiii,  22 ;  xvii,  11).;  8.  The  rais- 
ing of  Lazarus  (John  xi,  1-46) ;  9.  Resolve  of  the  Sanhedrin  to  put  him  to 
death,  and  his  retiixment  to  Ephraim  (John  xi,  47-54). 

Robinson  supposes  that  Jesus  did  not  return  to  Galilee  again,  but  went 
from  Ephraim  into  Persea,  and  this  has  been  the  commonly-accepted  view. 
Clark  dissents,  and  suggests  that  Jesus  went  from  Ephraim  on  a  tour  into 
Samaria  and  Galilee  ;  but  his  theory  rests  on  a  slender  basis.  Andrews  fol- 
lows Robinson,  and  fixes  the  departure  of  Jesus  (verse  1)  in  November,  A.  D. 
29,  and  the  subsequent  events  (vs.  2 — 31),  early  in  A.  D.  30. 

1.  he  arose'\  from  Ephraim,  according  to  Robinson,  Geikie  and  others ; 
or,  according  to  some,  this  was  his  final  departure  from  Galilee.  The  precise 
course  of  our  Lord's  journey  is  not  clearly  known.  The  place,  whither  he 
retired,  has  been  identified  with  Ophrah,  in  the  wide  desert  country  northeast 
of  Jerusalem,  about  five  miles  from  Bethel,  and  on  the  confines  of  Samaria. 
So  Eusebius  and  Jerome  locate  it,  which  has  led  to  the  identification  of  this 
Ophrah  with  the  modern  village  of  et-Taiyibeh.  John's  narrative  shows  that 
he  visited  Jerusalem  twice  in  the  interval,  and  hence  this  account  (see  R.  V.) 
is  literally  correct.  "He  had  already  been  in  Peraea,  or  at  least  on  the  bor- 
ders (John  x,  40),  after  the  feast  of  dedication,  and  before  the  raising  of  Laz- 
arus."—/Sc/ia^.  This  appears  to  coincide  with  Robinson,  though  Schaff  and 
Riddle  interpret  Mark  X,  1,  as  referring  to  Christ's  final  departure  from  Ca- 
pernaum and  Galilee,  and  not  from  Ephraim  or  Persea,  as  Robinson  implies. 

beyond  Jordan']  The  R.  V.  clearly  implies  that  he  went  into  Pero2a.  The 
"again,"  also,  seems  to  imply  a  previous  visit  to  Per^a,  and  favors  the 
view  of  Robinson  and  others,  as  Clark  concedes. 

he  taught  them  agaui]  Portions  of  his  teaching  are  recorded  by  Luke,  and 
include  the  parables  of  (1)  the  unjust  judge,  and  (2)  the  Pharisee  and  the  pub- 
lican (Luke  xviii,  1-14).  In  the  region  now  traversed  probably  occurred 
the  healing  of  the  ten  lepers  (Luke  x vii,  12-19),  according  to  some  schol- 
ars, but  Robinson  places  it  in  Samaria,  and  during  Christ's  journey  to  the 
feast  of  tabernacles  at  Jerusalem. 

2.  Is  it  lawful  f ]  * '  Nothing  is  lawful  to  any  man  who  doubts  its  lawful- 
ness.— Farrar. 

for  a  man  to  put  away  his  wife']  "for  every  cause  I"  as  Matthew  adds 
(Matt,  xix,  3).  On  this  point  the  rival  schools  of  Hillel  and  Schammai  were 
divided,  the  former  adopting  the  more  loose,  the  latter  the  stricter  view:  the 
one  holding  that  any  dislike  which  he  felt  towards  her  would  justify  a  man 
in  putting  away  his  wife,  or  even  if  she  cooked  his  dinner  badly  ;  the  other, 
that  only  notorious  unchastity  could  be  a  sufficient  reason.  It  has  also  been 
suggested  that  the  object  of  the  question  may  have  been  to  offend  the  adulter- 
ous tetrarch,*  in  whose  territory  he  was.  The  American  revisers  read  "  try- 
ing," or  "making  trial  of,"  in  place  of  "tempting." 


116 


A   PICTORIAL   COMMENTARY 


[Mark  X,  3-12. 


AuTHOKizED  Version. 


Revised  Yeusion. 


4  did  Moses  command  you?     And  they  said, 
Moses  suffered  to  write  a  bill  of  divorcement, 

5  and  to  put  her  away.    But  Jesus  said  unto 
them,  For  your  hardness  of  heart  he  wrote 

6  you  this  commandment.   But  from  the  begin- 
ning of  the  creation,  Male  and  female  made 

7  he  them.  For  this  cause  shall  a  man  leave  his 
father  and  mother,  ^  and  shall  cleave  to  his 

8  wife;  and  the  twain  shall  become  one  flesh: 
60  that  they  are  no  more  twain,  but  one  flesh. 

9  What  therefore  God  hath  joined  together, 

10  let  not  man  put  asunder.  And  in  the  house 
the  disciples  asked  him  again  of  this  matter, 

11  And  he  saith  unto '  them,  Whosoever  shall 
put  away  his  wife,  and  marry  another,  com- 

12  mitteth  adiiltery  against  her :  and  if  she  her- 
self shall  put  away  her  husband,  and  marry 
another,  she  committeth  adultery. 


3  And  he  answered  and  said  unto  them, 
What  did  Moses  command  you  ? 

4  And  they  said,  Moses  suffered  to  write  a  bill 
of  divorcement,  and  to  put  her  away, 

5  And  Jesus  answered  and  said  unto  them. 
For  the  hardness  of  your  heart  he  wrote  you 
this  precept, 

6  But  from  the  beginning  of  the  creation  God 
made  them  male  and  female, 

7  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  cleave  to  his  wife ; 

8  And  thej^  twain  shall  be  one  flesh:  so  then 
they  are  no  more  twain,  but  one  flesh, 

9  What  therefore  God  hath  joined  together, 
let  not  man  put  asunder, 

10  And  in  the  house  his  disciples  asked  him 
again  of  the  same  mutter. 

11  And  he  saith  unto  them.  Whosoever  shall 
put  away  his  wife,  and  marry  another,  commit- 
teth adultery  against  her. 

12  And  if  a  woman  shall  put  away  her  hus- 
band, and  be  married  to  another,  she  commit- 
teth adultery. 

^  Some  ancient  authorities  omit  and  shall  cleave  to  his  wife. 

3.  What  did  Mosesl  By  appealing  to  Moses,  Jesus  made  an  irresistible 
argument  against  easy  divorces. 

4.  Moses  suffered]  They  admit  that  Moses  did  not  command,  but  only 
suffered  this.  Hovey  suggests  that  "  Moses  merely  presupposed  the  exist- 
ence of  this  practice,  and,  by  regulating,  suffered  it." 

5.  this  precept]  The  depraved  and  low  condition  of  society  and  of  their 
hearts  caused  Moses  to  make  this  rule  to  regulate,  not  to  introduce,  easy  di- 
vorces. 

7.  For  this  cause]  He  thus  shows  that  God  designed  the  marriage  tie  to 
be -the  closest  and  most  indissoluble  of  all  ties,  and,  according  to  Matthew 
(xix,  9),  rebukes  the  adultery  of  Herod  Antipas  (though  without  naming 
him),  in  the  severest  terms. 

8.  they  twain]  the  "  two."  ''  Twain  "  or  "two  "  is  not  in  the  Hebrew, 
though  it  is  fairly  implied.  The  Septuagint  and  the  Samaritan  versions  have 
it,  however. 

9.  What  therefore  Ood]  In  Gen.  ii,  24  these  are  the  words  of  Adam  ; 
in  Matthew  xix,  4,  the  words  of  God  ;  in  Mark  the  words  of  Christ.  They 
are  words  of  Adam  as  uttering  prophetically  a  divine  ordinance  ;  the  words 
of  God,  as  being  eternally  valid  ;  the  words  of  Christ,  as  rules  for  Christian 
life  reestablished  by  him. 

10.  in  the  house]  Mark  records  several  confidential  household  words  of 
our  Lord  to  his  disciples  ;  e.  g.,  concerning  ( 1 )  the  power  of  casting  out  de- 
mons (ix,  28,  29)  ;  (2)  the  great  in  the  kingdom  of  heaven  (ix,  33-37) ;  and 
(3)  here,  the  Christian  law  of  marriage. 

11.  inarry  another]  Some  regard  this  as  forbidding  re-marriage  after  di- 
vorce under  any  circumstances  ;  others  as  forbidding  it  only  after  divorce  for 
other  causes  than  adultery  ;  but  it  implies  where  a  divorce  is  granted  because  of 
infidelity  to  marriage  vows,  the  innocent  party  thus  divorced  may  marry  again. 

12.  if  a  woman  shall  put  atoay]  This  iS  the  only  instance  in  which  Jesus 
states  the  nature  of  the  guilt  of  a  wife  who  leaves  her  husband  and  marries 
again.  He  also  gives  rules  regarding  the  husband  who  divorces  his  wife,  and 
the  wife  so  divorced.  "All  three  cases  are  dealt  with  on  the  same  grounds  :  (1) 
that  the  marriage  relationship  ought  to  be  indissoluble,  and  that  one  cause 
only  (fornication)  justifies  or  permits  its  dissolution  ;  (2)  that  any  further  per- 
mission of  divorce  is  but  a  concession  to  the  hardness  of  men's  hearts  for  the 
avoidance  of  greater  evils." — Ellicott. 


Maek  X,  13-16.] 


ON   THE   GOSPEL   OF   MAEK. 


117 


Kevised  Version. 

13  And  they  brought  unto  him  little  children, 
that  he  should  touch  them :  and  the  disciples 

14  rebuked  them.  But  when  Jesus  saw  it,  lie 
was  moved  with  indignation,  and  said  unto 
them,  Suffer  the  little  children  to  come  unto 
me:  forbid  them   not:    for  of  such  is  the 

15  kingdom  of  God.  Verily  I  say  unto  you, 
Whosoever  shall  not  receive  the  kingdom  of 
God  as  a  little  child,  he  shall  in  no  wise  enter 

16  therein.  And  he  took  them  in  his  arms,  and 
blessed  them,  laying  his  hands  upon  them. 


Authorized  Version. 

13  And  they  brought  young  children  to  him, 
that  he  should  touch  them:  and  his  disciples 
rebuked  those  that  brought  them. 

14  But  when  Jesus  saw  it,  he  was  much  dis- 
pleased, and  said  unto  them,  Suffer  the  little 
children  to  come  unto  me,  and  forbid  them  not : 
for  of  such  is  the  kingdom  of  God. 

15  Verily  I  say  unto  you,  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child,  he 
shall  not  enter  therein. 

16  And  he  took  them  up  in  his  arms,  put  his 
hands  upon  them,  and  blessed  them. 

Illustration. — There  is  a  fine  allegorical  representation  of  marriage  on  an 
antique  gem  belonging  to  the  Duke  of  Marlborough.  It  presents  the  mar- 
riage of  Cupid  and  Psyche.  (1)  Both  are  winged,  to  show  the  alacrity  with 
which  husband  and  wife  should  help  each  other  ;  (2)  both  are  veiled,  to  show" 
the  modesty  attending  this  relation;  (3)  Hymen  or  marriage  holds  a  lighted 
torch,  leading  them  by  a  chain,  to  show  they  are  unitedly  led  by  pure 
love ;  (4)  the  chain  is  not  of  iron  or  brass,  but  of  pearls,  indicating  that  they 
are  not  slaves,  but  willing  lovers  ;  (5)  they  hold  a  dove,  an  emblem  of  inno- 
cence and  fidelity ;  (6)  a  winged  Cupid  has  gone  before,  to  prepare  a  feast 
of  love  ;  (7)  another  comes  behind  with  ripe  fruits  to  place  in  their  hands,  a 
promise  of  happiness  in  children  ;  (8)  the  genius  of  love  follows  them,  with 
wings  of  feathers  shrivelled,  to  intimate  that  love  is  never  to  fly  away,  but 
ever  to  abide  with  them. 

13-16.    Jesus  Eeceives  Little  Children,  A.  D.  30. 

13.  they  brought]  The  American  revisers'  rendering  is  better,  "were  bring- 
ing," and  so  in  Lukexviii,  15.  These  probably  were  certain  parents  who  hon- 
ored him  and  valued  his  benediction.  The  children"  in  Mark  and  Matthew 
are  "infants"  in  Luke  xviii,  15.  The  Greek  word  here  is  -atdia  the  common 
one  for  a  "  child  "  of  any  age.  The  word  "young"  or  "  little  "  is  added  in 
the  English  version,  though  the  R.  V.  lacks  untformity  in  its  renderings.  See 
Mark  vii,  28  ;  Luke  vii,  32 ;  xi,  7,  where  the  same  word  is  used.  In  Luke 
the  Grreek  for  "infants"  is  another  word.  Nicephorus  says  that  Ignatius, 
afterward  the  bishop  and  martyr  of  Antioch,  was  one  of  these  children. 

that  he  should  touch  them]  or,  as  Matthew  adds,  that  he  should  lay  Ms 
hands  upon  them  and  pray  for  them  (xix,  13).  Hebrew  mothers  were  accus- 
tomed, in  this  manner,  to  seek  a  blessing  for  their  children  from  rabbis  of 
special  holiness,  who  were  wont  to  lay  their  hands  upon  them.  "After  the 
father  of  the  child,"  says  the  Talmud,  "had  laid  his  hands  on  his  child's 
head,  he  led  him  to  the  elders,  one  by  one,  and  they  also  blessed  him,  and 
prayed  that  he  might  grow  up  famous  in  the  law,  faithful  in  marriage,  and 
abundant  in  good  works. ' ' 

disciples  rebuked  those]  ' '  How  chilling  the  rebuke  of  these  disciples  to  fond 
parents,  who  had  doubtless  been  greatly  moved  and  drawn  by  the  wise  and 
tender  words  of  Jesus?" — Clark. 

14.  of  such]  or  "  ^0  such  belongs  the  kingdom  of  God,''^  as  the  American 
revisers  render  it.  He  says  not  of  these,  but  of  such,  showing  that  it  is  not  to 
children  only,  but  also  to  such  as  have  the  like  innocence  and  simplicity,  the 
reward  is  promised.  "  Little  children  are  not  guileful  or  deceitful,  but  plain 
and  simple  ;  they  are  strangers  to  artful  disguises  ;  they  are  not  obstinate  ; 
they  rely  on  the  instruQtion  of  their  parents.  .  .  .  Here  is,  therefore,  a 
fit  and  lively  emblem  of  the  followers  of  the  Lamb." — /.  Edwards.  But 
President  Edwards  lived  in  another  age ;  were  he  living  now,  might  he  not 
qualify  somewhat  his  statement  respecting  children  ? 

16«     took  them   up  in  his  arms]  or  "folded  them  in  his  arms."     See 


118  A   PICTORIAL   COMMENTARY  [Mark  X,  17-19. 


Kevised  Version. 

17  And  as  he  was  going  forth  ^  into  the  way 
there  ran  one  to  him,  and  kneeled  to  him 
and  asked  him,  Gk)od  ^  Master,  what  shall  I 

18  do  that  I  may  inherit  eternal  life  ?  And 
Jesus  said  unto  him,  Why  callest  thou  me 

19  good  ?  none  is  good  •ave  one,  eve)i  God.  Thou 
knowest  the  commandments,  Do  not  kill,  Do 


Authorized  Version. 

17  And  when  he  was  gone  forth  into  the 
way,  there  came  one  running,  and  kneeled  to 
him,  and  asked  him,  Good  Master,  what  shall  I 
do  that  I  may  inherit  eternal  life  ? 

18  And  Jesus  said  unto  him.  Why  callest  thou 
me  good  ?  there  is  none  good  but  one,  that  is, 
God. 

19  Thou  knowest  the  commandments.  Do  not 
commit  adultery,  Do  not  kill.  Do  not  steal,  Do 

^  Or,  on  his  way     ^  Or,  Teacher 

chap,  ix,  36  for  the  same  Greek  word.  Twice  we  read  of  our  Lord  talcing 
persons  into  his  arms,  and  both  times  they  were  children,  and  both  times  the 
scenes  are  recorded  only  by  Mark  (ix,  36  ;  x,  1.6). 

blessed  thein]  or,  He  blesses  them,  according  to  some  MSS.  The  present 
tense  is  in  keeping  with  the  graphic  style  of  Mark.  Or,  according  to  other 
MSS.  and  authorities  (some  of  them  the  best),  it  reads,  "fervently  blessed 
them." 

Practical  Suggestions. — "Our  children  are  given  to  us  but  for  a  little 
time.  They  are  in  a  world  of  danger,  sin  and  woe.  They  are  exposed  to 
temptation  on  every  hand.  If  God  be  not  their  friend,  they  have  no  friend 
that  can  aid  them  in  the  day  of  adversity  or  keep  them  from  the  snares  of  the 
destroyer." — Barnes.  "  The  children  .  .  .  were  brought  to  Jesus  by  per- 
sons interested  in  them,  in  reliance  on  his  power,  in  faith  of  the  virtue  which 
might  proceed  from  him.  When  a  like  faith  is  shown  in  a  like  manner,  the 
conduct  of  our  Lord  gives  reason  to  suppose  that  he  will  not  withhold  his 
blessing." — Bishop  Sumner. 

17-31.     The  Rich  Young  Ruler,  A.  D.,  30. 

17.  when  he  was  gone  forth']  See  R.  V.  He  was  just  starting,  it  would 
seem,  on  his  last  journey  toward  Jerusalem. 

one]  He  was  young  (Matt,  xix,  22),  of  great  wealth,  and  a  ruler  of  a  local 
synagogue  (Luke  xviii,  18).  All  the  Evangelists  relate  this  incident  in  the 
same  connection. 

running']  Ran  up  to  him,  apparently  from  behind,  eager  and  breathless  ; 
then  he  knelt  before  him,  as  was  usual  before  a  venerated  rabbi. 

what  shall  I  do]  what  work  of  merit  ?  He  had  probably  observed  our 
Lord's  gracious  reception  of  children,  and  he  desired  to  have  part  in  the 
kingdom  promised  to  them.  His  question  betrays  his  serious  deficiencies.  Not 
by  doing,  but  by  being,  was  an  entrance  into  it  to  be  obtained.  He  also 
would  "  inherit,"  ^.  e.,  have  the  kingdom  by  right,  not  by  grace. 

18.  'Whj/ callest  thou  me  good  f  I  "  As  if  he  had  said,  *  Thou  falsely  call- 
est me  good  Master  unless  thou  acknowledgest  that  I  have  come  from  God.'  " 
— John  Calvin.  The  emphasis  is  on  the  why."  "  Dost  thou  know  what 
thou  meanest  when  thou  givest  me  this  appellation?"  If  we  combine  the 
question  and  rejoinder  as  given  by  Matthew  and  Luke,  it  would  seem  to  have 
run,  Whi/  askest  thou  me  about  the  good  ?  and  why  callest  thou  me  good  ? 
None  is  good  save  one,  God;  i.  e.,  "good"  in  the  absolute  sense.  Jesus 
repels  it  only  in  the  superficial  sense  of  the  questioner,  who  regarded  him 
merely  as  a  good  rabbi.  Against  the  use  of  this  by  the  Socinians,  Stier  puts 
these  pointed  syllogisms  :  Either  (1)  there  is  none  good  but  God — Christ 
is  good,  therefore  Christ  is  God — or  (2)  there  is  none  good  but  God — Christ 
is  not  God,  therefore  Christ  is  not  good." 

19.  Thou  knowest  the  commandments]  The  young  man  is  referred  to  the 
commandments  of  the  second  table  only,  and  they  are  cited  generally  from 
Ex.  XX,  12-17.  A  striking  instance  of  the  free  mode  of  quotation  from  the 
Old  Testament,  even  in  such  a  case  as  the  ten  commandments.     Here  the 


Makk  X,  20-2-2.] 


ON   THE   GOSPEL   OF    MARK. 


119 


Revised  Version. 

not  commit  adultery,  Do  not  steal,  Do  not 
bear  false  witness,  Do  not  defraud.  Honour 

20  thy  father  and  mother.  And  he  said  unto 
him,  ^  Master,   all  these  things   have  I  ob- 

21  served  from  my  youth.  And  Jesus  looking 
upon  him  loved  him,  and  said  unto  him,  One 
thing  thou  lackest :  go,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasui'e  in  heaven :  and  come,  follow 

22  me.  But  his  countenance  fell  at  the  sajanr, 
and  he  went  away  sorrowful :  for  he  was  oue 
that  had  great  possessions. 


AuTHOBizED  Version. 
not  bear  false  witness,  Defraud  not,  Honour  thy 
father  and  mother. 

20  And  he  answered  and  said  unto  him.  Mas- 
ter, all  these  have  I  observed  from  my  youth. 

21  Then  Jesus  beholding  him  loved  him,  and 
said  unto  him,  One  thing  thou  lackest :  go  thy 
way,  sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven : 
and  come,  take  up  the  cross,  and  follow  me. 

22  And  he  was  sad  at  that  saying,  and  went 
away  grieved:  for  he  had  great  possessions. 

^  Or,  Teacher 

seventh,  then  the  sixth,  eighth,  ninth,  tenth,  and  lastly  fifth,  are  named.  So 
in  Luke.  Matthew  gives  the  sixth  first,  then  the  seventh,  and  then  adds  : 
"  Thou  shalt  love  thy  neighbor  as  thyself." 

Defraud  nof]  The  word  thus  rendered  occurs  in  1  Cor.  vi,  7,  8  ;  vii,  5  ;  1 
Tim.  vi,  6  ;  James  v,  4.  It  means  deprive  none  of  what  is  theirs,  and  has  been 
thought  to  give  the  sum  of  the  four  commandments  which  precede,  or  most 
probably,  of  the  tenth  commandment. 

Honor  thy  father  and  mother^  Rendered  by  Wyclif  "  worschippe  thi  fadir 
and  modir,"  which  illustrates  the  meaning  of  the  word  as  used  in  the  Episco- 
pal Marriage  Service,  "  with  my  body  I  thee  worship  "=  honor. 

20.  all  these  have  I  observed^  adding,  according  to  Matthew,  what  lack  I 
yet  f    We  are  told  that  when  the  angel  of  death  came  to  fetch  R.  Cha- 

'  mina,  he  said :  "Go  and  fetch  me  the  book  of  the  law,  and  see  whether  there 
is  anything  in  it  that  I  have  not  kept.''"' — Farrar.  The  ruler  was  a  sincere, 
moral,  but  self-righteous  and  conceited  young  man. 

21.  beholding  him]  The  same  word,  which  occurs  also  in  v.  27,  in  the 
original  is  applied  (1)  to  the  Baptist,  when  he  "  looked  upon  Jesus  "  (John  i, 
86)  ;  (2)  to  our  Lord's  look  at  Peter  (3)  when  he  named  him  Cephas  (John 
i,  42),  and  (4)  when  he  turned  and  looked  upon  him  just  before  the  cock  crew 
for  the  second  time  (Luke  xxii,  61). 

loved  him']  or  luas  pleased  with  him.  Lightfoot  remarks  that  the  Jewish 
rabbis  were  wont  to  kiss  the  head  of  such  pupils  as  answered  well.  Some 
gesture  at  least  we  may  believe  that  our  Lord  used  to  show  that  the  young 
man  pleased  him,  both  by  his  question  and  by  his  answer. 

One  thing  thou  lackest]  Jesus  does  not  concede  that  he  had  kept  the  law, 
but  instead  of  stating  his  failure  generally,  he  calls  on  the  young  man  to  give 
up  what  is  his  idol — a  short,  sharp  test  of  his  real  condition.  The  young  man 
fancied  himself  willing  to  do  whatever  could  be  required :  he  could  now  see 
if  he  were  really  willing.  This  test  is  applicable  wherever  the  idol  is  the 
same,  i.  6.,  wealth. 

take  up  the  cross  and  follow  me]  See  ch.  viii,  34;  and  R.  V.,  which  omits 
*'take  up  the  cross,"  as  do  the  best  MSS.  Poor,  friendless,  outlawed,  Je- 
sus abated  no  jot  of  his  awful  claims,  loftier  than  human  monarch  had  ever 
dreamed  of  making,  on  all  who  sought  citizenship  in  his  kingdom. 

22.  he  was  sad]  ^^Sorrowfid,^^  says  Matthew  (xix,  22) ;  "tiery  sorrow- 
ful,^^ says  Luke  (xviii,  23)  ;  Mark  says,  "his  countenance  fell,"  R.  V.,  or 


"he  frowned,"  with  a  cloud  upon  his  brow.  The  original  word  only  occurs  in 
one  other  place.  Matt,  xvi,  3,  "for  the  sky  is  red  and  lowering.'"  The  test 
fell  where  least  expected,  but  where  most  needed. 

had  great  possessions]  ' '  great, ' '  'or  literally,  ' '  many ' '  possessions  may  refer 
to  various  kinds  of  property,  or  a  large  amount  of  property..  The  former  is 
the  strict  meaning  of  the  Greek.  His  possessions  he  could  not  easily  give  up 
for  possessions  in  heaven,  and  made,  as  Dante  calls  it,  "  the  great  refusal  I 


120 


A  PICTORIAL   COMMENTARY 


[Mark  X,  23-29. 


Kevised  Version. 

23  And  Jesus  looked  round  about,  and  eaith 
unto  his  disciples,  How  hardly  shall  they 
that  have  riches  enter  into  the  kingdom  of 

24  God !  And  the  disciples  were  amazed  at  his 
words.  But  Jesus  answereth  again,  and 
saith  unto  them.  Children,  how  hard  is  it 
^  for  them  that  trust  in  riches  to  enter  into 

25  the  kingdom  of  God!  It  is  easier  for  a  camel 
to  go  through  a  needle's  eye,  than  for  a  rich 

26  man  to  enter  into  the  kingdom  of  God.  And 
they  were  astonished   exceedingly,  saying 

27  "^  unto  him.  Then  who  can  be  saved  ?  Jesus 
looking  upon  them  saith.  With  men  it  is  im- 
possible, but  not  with  God :  for  all  things  are 

28  possible  with  God.  Peter  began  to  say  unto 
him,  Lo,  we  have  left  all,  and  have  followed 

29  thee.  Jesus  said,  Verily  I  say  unto  you, 
There  is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  mother,  or  father,  or 
children,  or  lands,  for  my  sake,  and  for  the 


^  Many  ancient  authorities  read 


Authorized  Version. 

23  And  Jesus  looked  round  about,  and  saith 
unto  his  disciples.  How  hardly  shall  they  that 
have  riches  enter  into  the  kingdom  of  God  ? 

24  And  the  disciples  were  astonished  at  his 
words.  But  Jesus  answereth  again,  and  saith 
unto  them,  Children,  how  hard  is  it  for  them 
that  trust  in  riches  to  enter  into  the  kingdom 
of  God ! 

25  It  is  easier  for  a  camel  to  go  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  Grod. 

26  And  they  were  astonished  out  of  measure, 
saying  among  themselves.  Who  then  can  be 
saved  ? 

27  And  Jesus  looking  upon  them  saith,  With 
men  it  is  impossible,  but  not  with  God  :  for  with 
God  all  things  are  possible. 

28  Then  Peter  began  to  say  unto  him,  Lo, 
we  have  left  all,  and  have  followed  thee. 

29  And  Jesus  answered  and  said.  Verily  I  say 
unto  you,  There  is  no  man  that  hath  left  house, 
or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,^r  children,  or  lands,  for  my  sake,  and  the 
gospel's, 

*  Some  ancient  authorities  omit  for  them  that  trust  in  riches, 
among  themselves. 

Concerning  his  later  history  and  final  decision  the  Scriptures  are  silent,  and 
conjectures  are  worthless.  "  Yet  within  a  few  months,"  says  Keble,  "hun- 
dreds in  Jerusalem  remembered  and  obeyed  this  saying  of  our  Lord,  and 
brought  their  goods  and  laid  them  at  the  apostles'  feet  "  (Acts  iv,  34-37). 

23.  looked  round  about]  Bengel  observes  that  the  countenance  of  Christ 
is  often  described  as  moved  and  affected  by  a  deep  and  painful  feeling  for  his 
hearers.     Comp.  Mark  iii,  5,  34 ;  viii,  33 ;  Luke  vi,  10 ;  xxii,  61. 

24:.  Children]  a  title  intended  to  soften  the  sadness  and  sternness  of  his 
words. 

for  them  that  trust  in  riches]  Some  important  MSS.  omit  these  words,  and 
rsad,  "  Children,  how  hard  it  is  to  enter  into  the  kingdom  of  God."  But  the 
accepted  reading  harmonizes  better  with  the  context. 

25.  It  is  easier  for  a  camel]  This  figure  has  been  variously  interpreted. 
(1)  Some  have  rendered  it  an  "  anchor- rope,"  as  though  the  word  was  "A;a- 
milon,'"  and  not  ^^kamelon;^''  but  this  is  unsatisfactory.  (2)  Others  think  it 
refers  to  the  side  gate  for  foot  passengers,  close  by  the 
principal  gate,  called  in  the  East  the  "  eye  of  a  needle  "; 
fe^,,^5jjTTk|~^^  or  to  the  little  gate  within  the  larger  ;  but  (3)  it  is  better 
1'4'rS^  .  ^^>-iik  to  understand  the  words  literally,  as  an  Oriental  proverb. 
Similar  proverbs  are  common  in  the  Talmud,  e.  a.,  the 
same  as  this,  except  it  uses  an  elephant  insteaa  of  a 
camel,  and  this  is  quite  in  harmony  with  the  modes  of 
expression  common  in  the  East. 

27.  impossible^  Their  conclusion  showed  a  lack  of 
knowledge  of  God's  wonderful  works  among  his  people 
informer  ages,  and  a  weak  faith.  "The  character  of 
the  true  philosopher  is  to  hope  all  things  not  impossible,  and  to  believe  all 
thinsTS  not  unreasonable." — John  Herschel. 

28.  and  have  followed  thee]  adding,  as  Matthew  relates,  "what  shall  we 
have  therefore?"  In  reply  to  which  our  Lord  uttered  glorious  words  re- 
specting tlie  twelve  thrones  to  be  occupied  by  the  apostles  "  in  the  regenera- 
tion," or  "restoration  of  all  things"  (Matt,  xix,  28). 


'NEEDLE  8  EYE. 


Mark  X,  30-32.]  ON   THE    GOSPEL   OF   MARK.  121 

Authorized  Version.  |  Revised  Version. 

,   30  But  he  shall  receive  a  hundredfold  now  in  !  30  gospel's  sake,  but  he  shall  receive  a  hun- 

this  time,  houses,  and  brethren,  and  sisters,  and  i        dredfold  now  in  this  time,  houses,  and  breth- 

mothers,  and  children,  and  lands,  with  persecu-  I        ren,  and  sisters,  and  mothers,  and  children, 

tlons ;  and  in  the  world  to  come  eternal  life.  [        and  lands,  with  persecutions ;    and  in  the 

31  But  many  that  are  first  shall  be  last ;  and  j  31  ^  world  to  come  eternal  life.     But  many  that 

the  last  first.  I        are  first  shall  be  last:  and  the  last  first. 


32  And  they  were  in  the  way  going  up  to 
Jerusalem;  and  Jesus  went  before  them:  and 
they  were  amazed ;  and  as  they  followed,  they 
were  afraid.  And  he  took  again  the  twelve,  and 
began  to  tell  them  what  things  should  happen 
unto  him. 


32  And  they  were  in  the  way,  going  up  to  Je- 
rusalem; and  Jesus  was  going  before  tliem: 
and  they  were  amazed ;  ^  and  they  that  fol- 
lowed were  afraid.  And  lie  took  again  the 
twelve,  and  began  to  tell  them  the  things 


*  Or,  age      *  Or,  but  some  as  they  followed  were  afraid 

30.  a  hundredfold. . .  houses}  ' '  This  cannot  be  taken  literally,  as  promising 
a  hundred  times  as  many  mothers,  sisters,  etc.  It  means,  that  the  loss  shall 
be  a  hundred  times  compensated  or  made  up  ;  or  that  in  religion  here  we  have 
a  hundred  times  the  value  of  all  that  we  forsake." — Barnes. 

with  persecutions}  an  important  limitation.  See  2  Cor.  xii,  10 ;  2  Thess. 
i,  4;  2  Tim.  iii,  11. 

31.  many  that  are  firsti  Very  signally  was  the  former  part  of  this  verse 
fulfilled  teviporarily  in  the  case  of  Peter  himself,  finally  in  that  of  Judas ; 
while  the  latter  was  wonderfully  realized  in  the  instance  of  Paul.  To  impress 
upon  his  hearers  the  important  lesson  that  entrance  into  the  kingdom  of 
heaven  is  not  a  matter  of  mercenary  calculation,  our  Lord  delivered  the  j^ara- 
ble  of  the  laborers  in  the  vineyard  (Matt,  xx,  1-16). 

Practical  Suggestions. — "A  great  fortune  is  great  slavery." — Seneca. 
''He  hath  riches  sufficient  who  hath  enough  to  be  charitable." — Sir  T. 
Browne.  "  Great  abundance  of  riches  cannot  of  any  man  be  both  gathered 
and  kept  without  sin." — Erasmus.  "  Riches,  for  the  most  part,  are  hurtful 
to  them  that  possess  them." — Plutarch.  Of  a  rich  man  it  was  said,  ''  Poor 
man !  he  toiled  day  and  night,  until  he  was  forty,  to  gain  wealth,  and  he  has 
been  watching  it  ever  since  for  his  victuals  and  clothes." 

32 — 34.     Third  Prediction  of  the  Passion,  A.  D.  30. 

32.  they  ivere  in  the  loayl  Our  Lord  would  seem  to  have  now  joined  the 
caravans  of  the  Galilean  pilgrims  going  up  to  Jerusalem. 

ajid  Jesus  went  before  them}   Grotius  and  Trench  suggest  that,  after  the 
manner  of  some  leader  who  heartens  his  soldiers  by  choosing  the  place  of 
danger  for  himself,  so  Jesus  led  his  disciples.     And  Cowper  finely  sings  : 
The  Saviour,  what  a  noble  flame 

Was  kindled  in  his  breast, 
When,  hastening  to  Jerusalem, 
He  marched  before  the  rest ! ' ' 

and  as  they  followed']  or,  "  they  that  followed." — R.  V.  See  also  margin. 
The  American  revisers  omit  the  marginal  reading.  The  passage  reads  as 
though  there  were  two  bands  of  the  apostles,  of  whom  one  went  foremost, 
while  the  other  had  fallen  behind.  There  are  two  explanations:  (1)  The 
whole  body  were  amazed  ;  some  continued  to  follow,  and  these  were  afraid  ; 
(2)  the  twelve  closest  to  him  were  amazed,  and  the  larger  com.pany  of  follow- 
ers farthest  behind  were  afraid.  This  is  the  most  satisfactory.  "  There  are 
few  pictures  in  the  Gospel  more  striking  than  this  of  Jesus  going  forth  to  his 
death,  and  walking  along  the  path  into  the  deep  valley,  while  behind  him,  in 
awful  reverence  and  mingled  anticipations  of  dread  and  hope — their  eyes  fixed 
on  him,  as  with  bowed  head  he  preceded  them  in  all  the  majesty  of  sorrow — 
the  disciples  walked  behind  and  dared  not  disturb  his  meditations." — Farrar. 

And  he  took  again}  for  the  third  time  he  tells  them  privately  of  his  coming 


122 


A   PICTORIAL   COMMENTARY 


[Mark  X,  33-39. 


Revised  Version. 

33  that  were  to  happen  unto  him,  saying,  Be- 
hold, we  go  up  to  Jerusalem ;  and  the  Son 
of  man  shall  be  delivered  unto  the  chief 
priests  and  the  scribes ;  and  they  shall  con- 
demn him  to  death,  and  shall  deliver  him 

34  unto  the  Gentiles:  and  they  shall  mock  him, 
and  shall  spit  upon  him,  and  shall  scourge 
him,  and  shall  kill  him ;  and  after  three  days 
he  shall  rise  again. 

35  And  there  come  near  unto  him  James  and 
John,  the  sons  of  Zebedee,  saying  unto  him, 
*  Master,  we  would  that  thou  shouldest  do 

36  for  us  whatsoever  we  shall  ask  of  thee.  And 
he  said  unto  tliem,  What  would  ye  that  I 

37  should  do  for  you?  And  they  said  unto  him, 
Grant  unto  us  that  we  may  sit,  one  on  thy 
right  hand,  and  one  on  thy  left  hand,  in  thy 

38  glory.  But  Jesus  said  unto  them,  Ye  know 
not  what  ye  ask.  Are  ye  able  to  drink  the 
cup  that  I  drink?  or  to  be  baptized  with  the 

39  baptism  that  I  am  baptized  with  ?  And  they 
said  unto  him,  "We  are  able.    And  Jesus  said 


Authorized  Version. 

33  Saying,  Behold,  we  go  up  to  Jerusalem ;  and 
the  Son  of  man  shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes;  and  they  sliall 
condemn  him  to  death,  and  shall  deliver  him  to 
the  Gentiles: 

34  And  they  shall  mock  him,  and  shall  scourge 
him,  and  shall  spit  upon  him,  and  shall  kill  him : 
and  the  third  day  he  shall  rise  again. 

35  And  James  and  John,  the  sons  of  Zebe- 
dee, come  unto  him,  saying.  Master,  we  v/ouid 
that  thou  shouldest  do  for  us  whatsoever  we 
shall  desire. 

36  And  he  said  unto  them.  What  would  ye  that 
I  should  do  for  you  ? 

37  They  said  unto  him,  Grant  unto  us  that  we 
may  sit,  one  on  thy  right  hand,  and  the  other 
on  thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them.  Ye  know  not 
what  ye  ask :  can  ye  drink  of  the  cup  that  I 
drink  of?  and  be  baptized  with  the  baptism  that 
I  am  baptized  with  ? 

39  And  they  said  unto  him,  We  can.  And 
Jesus  said  unto  them.  Ye  shall  indeed  drink  of 

^  Or,  Teacher 

suffering.  The  two  pre\'ious  occasions  are  described  m  (1)  Mark  viii,  31,  in 
the  neighborhood  of  Caesarea  Philippi,  just  after  Peter's  confession,  and  (2) 
Mark  ix,  30-32,  shortly  afterward,  during  the  return  to  Capernaum.  The 
particulars  are  now  more  full  and  more  clear  than  ever  before,  and  imply  a 
judicial  arrest  and  trial.  Matthew  (xx,  17)  distinctly  tells  us  that  it  was  made 
priiiately  to  the  apostles. 

34.  and  shall  kill  Am]  or,  as  Matthew  adds,  ''  crucify  him  "  (see  Matt. 
XX,  19).  Luke  lays  stress  upon  the  fact  that  the  disciples  would  not  and 
could  nqjb  understand  his  words  (Luke  xviii,  34).  The  terms  seem  plain 
enough  to  us,  but  they  looked  for  him  to  reign  as  the  Messiah,  and,  according 
to  the  prevailing  view  of  their  times,  become  a  temporal  king,  a  successor  of 
David,  to  revive  the  splendors  of  his  age.  How  could  they  understand^  his 
prediction  to  harmonize  with  such  a  view?  The  firmness  with  which  this  idea 
of  a  temporal  reign  had  fixed  itself  in  their  minds  is  indicated  by  the  request 
of  James  and  John  in  the  next  verse. 

35-45.     The  Ambitious  Apostles,  A.  D.  30. 

35.  James  and  John]  In  this  their  mother,  Salome  joined,  she  falling  on 
her  knees  (Matt,  xx,  20).  How  ill-timed  and  circuitous  the  request!  In- 
deed, the  attempt  to  have  Christ  grant  it  before  he  heard  what  it  was  looks  as  if 
they  were  ashamed  to  ask,  or  were  conscious  that  it  might  properly  be  refused. 

37.  that  we  may  sit]  Whether  the  mention  of  thrones  (Matt,  xix,  28),  as 
in  waiting  for  the  twelve  at  the  coming  of  their  Master  in  glory,  suggested  the 
idea  or  not,  is  uncertain,  unless  Luke  xix,  11  throws  light  on  it.  The  two 
places  on  the  right  and  left  hand  of  a  king  or  other  person  of  dignity  have 
ever  been  recognized.  East  and  West,  as  the  positions  of  honor.  ''  In  thy 
glory ' '  refers  to  the  earthly  splendor  of  his  kingdom. 

38.  baptism  I  am  baptized  ivith]  Ryle  calls  attention  to  this  expression 
as  very  remarkable,  and  thinks  it  implies  ''  that  there  is  such  a  thing  as  being 
baptized,  in  a  certain  sense,  without  the  use  of  any  outward  form.''  And 
Clark  and  Olshausen  regard  the  phrase  as  signifying  not  a  literal  baptism,  but 
as  a  figurative  description  of  the  overwhelming  sufferings  of  Jesus. 

39.  And  they  said  unto  him,  We  can]  They  knew  not  at  the  time  what 
they  said,  but  afterward  they  were  enabled  to  drink  of  that  cup,  and  to  be 
baptized  with  that  baptism  of  suffering.     James  was  the  first  martyr  of  the 


Maek  X,  40-45.] 


ON   THE   GOSPEL   OF   MARK. 


123 


Revised  Version, 

unto  them,  The  cup  that  I  drink  ye  shall 
drink ;  and  with  the  baptism  that  I  am  bap- 

40  tized  withal  shall  ye  be  baptized  :  but  to  sit 
on  my  right  hand  or  on  my  left  hand  is  not 
mine  to  give :  but  it  is  for  them  for  whom  it 

41  hath  been  prepared.  And  when  the  ten 
heard  it,  they  began  to  be  moved  with  indig- 

42  nation  concerning  James  and  John.  And 
Jesus  called  them  to  him,  and  saith  unto 
them,  Ye  know  that  they  which  are  ac- 
counted to  rule  over  the  Gentiles  lord  it  over 
them;  and  their  great  ones  exercise  auihor- 

43  ity  over  them.  But  it  is  not  so  among  you  : 
but  whosoever  would  become  great  among 

44  you,  shall  be  your  ^  minister:  and  whosoever 
would  be  first  among  j'ou,  shall  be  ^  servant 

45  of  all.  For  verilj-  the  Son  of  man  came  not 
to  be  ministered  unto,  but  to  minister,  and 
to  give  his  life  a  ransom  for  many. 


Authorized  Version, 

the  cup  that  I  drink  of ;  and  with  the  baptism 
that  I  am  baptized  withal  shall  ye  be  baptized: 

40  But  to  sit  on  my  right  hand  and  on  my  left 
hand  is  not  mine  to  give ;  but  it  shall  be  given  to 
them  for  whom  it  is  prepared. 

41  And  when  the  ten  heard  it,  they  began  to 
be  much  displeased  with  James  and  John. 

42  But  Jesus  called  them  to  him,  and  saith  unto 
them,  Ye  know  that  they  which  are  accounted 
to  rule  over  the  Gentiles  exercise  lordship  over 
them ;  and  their  great  ones  exercise  authority 
upon  them. 

43  But  so  shall  it  not  be  among  you :  but  who- 
soever will  be  great  among  you,  shall  be  your 
minister: 

44  And  whosoever  of  you  will  be  the  chiefest, 
shall  be  servant  of  all. 

45  For  even  the  Son  of  man  came  not  to  be 
ministered  unto,  biit  to  minister,  and  to  give  his 
life  a  ransom  for  many. 

^  Or,  servant     "^  Gr,  bond-servcmt 

apostolic  band  (Acts  xii,  2) ;  John  (1)  was  bereaved,  of  his  brother,  then  of 
the  other  apostles  ;  (2)  he  became  an  exile  in  sea-girt  Patmos  (Rev.  i,  9), 
and  (3)  died  last  of  the  apostles. 

the  cup}  Comp.  John  xviii,  11,  "  The  cup  which  my  father  hath  given  me, 
shall  I  not  drink  it?"  and  Mark  xiv,  36,  ''  Take  away  this  cup  from  me." 
Their  thoughts  were  fastened  on  thrones 
and  high  places  ;  his  on  a  cup  of  suffer- 
ing and  a  baptism  of  blood.  For  this 
use  of  the  word  "  baptism  "  here,  com- 
pare Luke  xii,  50,  "  I  have  a  baptism  to 
he  baptized  with.'' ^ 

40.  but  it  shall  be    given]    "  The 
throne,"    says  Basil,    "is  the  prize  of  drinking  cups. 

toils,  not  a  grace  granted  to  ambition  ;"  a  reward  of  righteousness,  not  the 
concession  of  a  reward."  On  the  phrase,  "  it  is  not  mine  to  give,"  see  R.  V. 
Alexander,  D.  Brown,  Wordsworth  and  Canon  Cook  omit  the  words  in  italics 
and  render  "  is  not  mine  to  give  except,"  or  ''  unless,"  "  for  whom  it  is  pre- 
pared ;"  but  this  violates  the  general  grammatical  construction,  as  Alexan- 
der concedes.     The  R.  V.  is  to  be  preferred. 

41.  began  to  be  much  displeased']  "  hadden  endignacioun." — Wyclif. 
"  Humanity  is  in  self- conflict ;  the  spirit  is  naturally  competent  to  rein  the 
animal  into  subjection,  and  yet  it  is  often  morally  impotent  to  put  on  and  pull 
up  the  curb." — Hickok.  The  sons  of  Zebedee  had  been  in  a  better  social 
position  than  most  of  their  brethren,  and  this  attempt  to  secure  a  preeminence 
of  honor  kindled  a  storm  of  jealousy,  but  it  was  soon  allayed. 

42.  which]  commonly  used  at  the  time  our  translation  was  made  for  the 
relative  '''' who,^''  and  applied  to  persons.  It  is  now  obsolete  in  this  sense, 
and  it  is  to  be  regretted  that  the  R.  V.  does  not  uniformly  use  *'  who  "  in  such 
cases,  as  the  American  revisers  desired, 

are  accounted]  =  those  who  are  regarded  and  known  to  rule,  those  who 
have  the  repatation  of  being  governors, 

exercise  lordship]  The  word  is  applied  in  Acts  xix,  16,  to  the  man  possessed 
with  an  evil  spirit  prevailing  against  and  overcoming  the  seven  sons  of  Sceva. 
The  idea  is  that  superiority  in  worldly  governments  can  only  be  sustained 
by  force.  Peter,  in  his  first  Epistle  (v,  3),  warns  the  elders  of  the  church 
against  "  being  lords  over  God's  heritage."     See  also  Matt,  xx,  25. 

45.     Verily... to  give  his  life]  The  American  revisers  prefer  to  read,  "  For 


124 


A    PICTORIAL   COMMENTAI?^ 


[Mark  X,  46. 


Authorized  Version. 

46  And   they  came    to  Jericho:    and   aa    he 

went  out  of  Jericho  with  his  disciples  and  a 

great  number  of  people,  blind  Bartimeus,  the 

son  of  Timeus,  sat  by  the  highway  side  begging. 


Revised  Version. 

46  And  they  come  to  Jericho :  and  as  he  went 
out  from  Jericho,  with  his  disciples  and  a 
great  multitude,  the  son  of  Timaeus,  Barti- 
majus,  a  blind  beggar,  was  sitting  by  the 


the  Son  of  man  also,"  etc.  It  is  an  announcement  that  the  Redeemer  was 
about  to  give  his  life  as  a  ransom  for  many  (1  Tim.  ii,  6).  The  word  trans- 
lated "ransom"  only  occurs  here,  and  in  Matt,  xx,  28.  Wyclif  renders  it 
"and  zyue  his  soule,  or  lyf  redemjjcioun,  or  azen-biyng,  for  manye."  The 
three  great  circles  of  images  which  the  Scriptures  employ  when  they  repre- 
sent to  us  the  purport  of  the  death  of  Christ,  are  (a)  a  sin-offering.,  or  propi- 
tiation {\  John  ii,  2  ;  iv,  10) ;  (6)  reconciliation  {^=-  at- one-ment)  ivith  an  of- 
fended friend  (Rom.  V,  11 ;  xi,  15  ;  2  Cor.  v,  18, 19)  ;  (c),  as  here,  redemp- 
tion from  slavery  (Rom.  iii,  24;  Eph.  i,  7;  Col.  i,  14).  It  here  implies  the 
great  humility  and  condescension  of  Jesus.  ' 

Practical  Suggestions. — "  The  tallest  trees  are  most  in  the  power  of  the 
winds,  and  ambitious  men  of  the  blasts  of  fortune." — Penn.  "  Fling  away 
ambition  ;  by  that  sin  the  angels  fell ;  how  can  man  then,  the  image  of  his 
Maker,  hope  to  win  by  it? " — Shakespeare. 

46 — 52.     At  Jericho.     Blind  Bartimeus,  A.  D.  30. 

46.  And  they  ca7ne'\  either  the  evening  of  Thursday,  Nisan  7,  or  the 
morning  of  Friday,  Nisan  8,  according  to  Farrar's  conjecture,  From  Peraea 
they  journeyed  down  to  the  sunken  channel  of  the  Jordan,  and  the  luxuriant 
"district"  of  Jericho.  Where  he  crossed  the  Jordan  can  only  be  conjec- 
tured.    It  was  probably  at  one  of  the  well-known  fords  above  Jericho. 

to  Jericho^  Jericho  was  the  ancient  stronghold  of  the  Canaanites — taken 
by  Joshua  (ni,  vi),  founded  for  the  second  time  under  Hiel  the  Bethelite  (1 
Kings  xvi,  34),  visited  by  Elisha  and  Elijah  before  the  latter  "went  up  by  a 
whirlwind  into  heaven"  (2  Kings,  ii,  4-15) — was  still,  in  the  days  of  Christ, 
surrounded  by  towers  and  castles.  Two  of  them  lay  in  ruins  since  the  time 
ofPompeius,  but  "  Kypros,  the  last  fortress  built  by  Herod  the  Great,  who 

g,  had  called  it  after  his  mother,  rose,  white, 
in  the  sun,  on  the  south  of  the  town.  Jeri- 
cho was  on  a  plain  about  five  miles  west 
of  the  Jordan,  and  six  miles  north  of  the 
Dead  Sea.  Near  the  ancient  city  was 
"  Elisha' s  Fountain."  The  Jericho  of 
Christ's  day  was  southeast  of  the  ancient 
city,  while  the  modern  town,  Er-Riha,  is 
two  miles  iurther  east.  The  city,  when 
Jesus  visited  it,  had  been  rebuilt,  and 
perhaps  exceeded  the  ancient  town  in  its 
splendor.  It  has  semi-tropical  verdure, 
as  the  plain  is  nine  hundred  feet  below 
the  Mediterranean.  "The  great  palace 
of  Herod,"  says  Geikie,  "in  the  far- 
famed  groves  of  palms,  had  been  plun- 
dered and  burnt  down  in  the  tumults  that 
followed  his  death,  but  in  its  place  a  still 
grander  structure,  built  by  Archelaus,  had 
arisen  amidst  still  finer  gardens  and  more 


ELISHA 'S  fountain   AT  JEEICHO. 

copious  and  delightful  streams 


A  grand  theatre  and  spacious  circus,  built 
by  Herod,  scandalized  the  Jews,  while  a  great  stone  aqueduct  of  eleven  arches 
brought  a  copious  supply  of  water  to  the  city,  and  the  Roman  military  road 


Makk  :X,  47-60.]  ON   THE   GOSPEL    OF   MARK.  125 

Authorized  Version.  i  Ee\t[sed  Version. 

47  Anil  when  he  heard  that  it  was  Jesus  of  47  way  side.  And  when  he  heard  that  it  was 
Nazareth,  he  began  to  cry  out,  and  say,  Jesus,  Jesus  of  Nazareth,  he  began  to  cry  out,  and 
thou  Son  of  David,  have  mercy  on  me.              '  say,  Jesus,  thou  son  of  David,  have  mercy  on 

48  And  many  charged  him  that  he  should  hold  48  me.  And  many  rebuked  him,  that  he  should 
his  peace :  but  he  cried  the  more  a  great  deal,  hold  his  peace :  but  he  cried  out  the  more  a 
Thou  Son  of  David,  have  mercy  on  me.  great  deal.  Thou  son  of  David,  have  mercy 

49  And  Jesus  stood  still,  and  commanded  him  1  49  on  me.  And  Jesus  stood  still,  and  said,  Call 
to  be  called.  And  they  call  the  blind  man,  say-  ye  him.  And  they  call  the  blind  man,  say- 
ing unto  him.  Be  Of  good  comfort,  vrise ;  he  call-  ]  ing  unto  him.  Be  of  good  cheer:  rise,  he 
eth  thee.                                                                       50  calleth  thee.    And  he,  casting  awav  his  gar- 

50  And  he,  casting  away  his  garment,  rose,  and 
came  to  Jesus.  i 

ran  through  it."  The  modern  town  consists  of  a  group  of  miserable  hovels, 
inhabited  by  about  sixty  familie-5.     See  Schaff's  Did.  of  Bible. 

as  he  loeiit  ouf]  See  Special  Note.''^  (Comp.  Luke  xviii,  35  :  Matt,  xx,  29, 
30.) 

a  great  number']  of  pilgrims  from  Peraea  and  Galilee,  met  at  this  central 
point  to  go  up  to  the  passover  at  Jerusalem. 

Bartimeus]  The  better  reading  seems  to  be,  the  son  of  Timceus,  Barti- 
mcEus.  See  U.  V.  "  This  account  of  him  hints  that  he  was  a  personage  well 
known  to  Christians  in  Mark's  time  as  a  monument  of  the  Lord's  miracle,  as 
was  probably  also  Simon  the  leper ;  and  the  designation  '  son  of  Timaeus ' 
would  distinguish  him,  not  merely  from  the  father,  but  also  from  other 
sons." — Lange.  "All  the  roads  leading  to  Jerusalem,  like  the  temple  it- 
self, were  much  frequented  at  the  time  of  the  feasts,  by  beggars,  who  reaped 
a  special  harvest  from  the  charity  of  the  pilgrims." 

47.  Son  of  David]  This  was  the  Jewish  designation  of  the  Messiah.  His 
application  of  it  to  Jesus  may  be  an  indication  of  his  faith.  Perhaps  he  had 
heard  of  the  recent  resurrection  of  Lazarus,  at  Bethany,  not  far  away, 

4:8.  charged  him]  "  thretnyden  hym  that  he  schulde  be  stille." — Wyclif. 
They  rebuked  him  and  his  companions,  deeming  their  clamors  ill-mannered 
towards  a  prophet,  such  as  they  held  Jesus  to  be. 

49.  good  comfort]  given  by  Mark  only,  aslhe  cheering  words  of  bystand- 
ers, followed  by  the  earnest  act  of  the  man,  casting  away  (or  aside)  his  gar- 
ment (or  outer  mantle)  and  "  leaping  up  "  iii  bis  joy  over  the  hope  of  having 
his  sight  restored. 

50.  casting  away  his  garment]  i.  e.  his  dbha,  or  upper  garment. 

*  Special  Note  on  the  healing  of  the  blind  men  at  Jericho. — Harmonists  find  a  difficulty  in  reconciling 
the  gospel  narratives  of  this  healing.  Compare  Luke  xviii,  35-43;  Matt,  xx,  29-34,  and  see  R.  V. 
Matthew  mentions  two  blind  men  healed;  Mark  and  Luke  refer  to  only  one;  Matthew  and  3Iark 
state  that  healing  took  place  when  Jesus  left  Jericho;  Luke,  as  "Jesus  drew  nigh  to  the  city." 
The  difference  as  to  the  number  healed  is  easily  explained:  Matthew  speaks  of  tivo ;  Mark  and 
Luke  notice  only  one,  probably  the  better  known  or  more  important  case  of  the  two.  If  there 
were  two,  there  must  have  been  one,  and  silence  is  no  contradiction.  The  chief  difficulty  is  on 
the  other  point,  as  to  the  time  or  place  of  healing:  Several  explanations  have  been  proposed:  (1) 
There  were  two  Jerichos,  an  old  and  a  new  city;  Jesus  may  have  been  leaving  one  and  approaching 
the  other,  where  the  healing  was  performed,  and  so  both  statements  be  accurate;  so  McKnight; 
but  this  is  weak.  (2)  That  there  were  tliree  or  more  blind  men  healed,  one  named  by  Luke  (Luke 
xviii,  35),  and  two  by  the  others  (Matt,  xx,  29);  so  Augustine,  Kitto,  Davidson;  (;3)  Lightfout, 
Tischendorf,  Wiesler,  Neander,  Ebrard,  and  Greswell  suppose  that  two  distinct  miracles  were  per- 
formed, and  that  Matthew  blends  both  events  in  his  account.  This  seems  to  remove  one  difficulty 
by  making  another;  (4)  Robinson,  Owen,  Grotius,  and  others,  propose  to  render  the  Greek  verb  "to 
be  nigh"  or  "near,"  instead  of  "come  nigh";  hence.Xiuke  would  state  that  the  healing  was  performed 
while  Jesus  was  still  near  the  city,  and  so  harmonize  with  the  idea  given  by  Matthe^'  and  Mark  •  (5) 
Many  most  reliable  writers,  as  Calvin,  Bengel,  Stier,  Trench,  EUicott,  Lange,  and  .John  Hall  con- 
clude that  one  blind  man  cried  to  him  as  he  drew  near  to  the  city,  and  whom  he  cured  not  then 
but  on  the  morrow,  at  his  going  out  of  the  city,  together  with  the  other,  to  whom  he  had  in  the 
meanwhile  joined  himself.  On  this  theory  Luke  notes  the  first  appeal,  and  relates  the  healino-  bv 
anticipation.  The  first  three  explanations  are  the  least  satisfactory.  But  where  there  are  so 
many  reasonable  solutions,  the  apparent  discrepancy  Is  nut  important. 


126 


A   PICTORIAL   COMMENTARY 


[MaekX,51-XI,L 


Revised  Version. 

51  ment,  sprang  up,  and  came  to  Jesus.  And 
Jesus  answered  him,  and  said.  What  wilt 
thou  that  I  should  do  unto  thee?  And  the 
blind  man  said  unto  him,  ^  Kabboni,  that  I 

52  may  receive  my  sight.  And  Jesus  said  unto 
him.  Go  thy  way;  thy  faith  hath  '  made  thee 
whole.  And  straightway  he  received  his 
sight,  and  followed  him  in  the  way. 

11  And  when  they  draw  nigh  unto  Jerusalem, 
unto  Bethphage  and  Bethany,  at  the  mount 


Authorized  Version. 

51  And  Jeeus  answered,  and  said  unto  him. 
What  wilt  thou  that  I  should  do  unto  thee? 
The  blind  man  said  unto  him,  Lord,  that  I  might 
receive  my  sight. 

52  And  Jesus  said  unto  him,  Go  thy  way :  thy 
faith  hath  made  thee  whole.  And  immediately 
he  received  his  sight,  and  followed  Jesus  in  the 
way. 

C H.AJP.  XI. — And  when  they  came  nigh  to 
Jerusalem,  iinto  Bethphage  and  Bethany, 

1  See  John  xx,  IG     ^  Or,  saved  thee 

51.  Lord']  =  myMaster.  Theblind  mangives  him  the  title  of  greatest  rever- 
ence that  he  knew.  The  same  form  is  used  by  Mary  Magdalene  to  her  risen 
Lord,  John  xx,  16.  There  were  gradations  of  honor  in  the  title,  Rab  =  mas- 
ter was  a  title  of  respect,  Rabbi  =  my  master,  of  greater  honor,  and  Rabbon  or 
Rabboni  =  my  great  master,  was  the  most  honorable  title  of  the  three.  Rabbi 
is  simply  the  word  for  teacher,  with  the  suffix  meaning  ' '  my. ' ' 

52.  and  followed  Jefius]  or  ''  him  "  R.  V:  ,  along  the  road,  glorifying 
God  as  Luke  adds  (xviii,  43)  and  joining  the  festal  company  of  his 
healer,  and  thus  he  obeyed  the  command  ' '  Gro  thy  way, ' '  for  it  was  going 
his  way  now,  to  follow  Christ.  Plumptre  notices  that  in  the  apocryphal 
gospel  of  Nicodemus,  Bartimeus  appears  as  one  of  the  witnesses  for  the 
defence  of  Jesus.  After  this  the  Lord  accepted  the  hospitality  of  Zac- 
cheus,  a  superintendent  of  customs  or  tribute  at  Jericho  (Luke  xix,  1 — 10) ; 
uttered  the  parable  of  ' '  the  pounds ' '  in  order  to  correct  the  idea  that  the  king- 
dom of  heaven  was  about  to  appear  immediately  (Luke  xix,  11 — 27) ;  ancf  at 
length,  six  days  before  the  passover,  reached  the  mountain  hamlet  of  Bethany 
(John  xii,  1). 

Practical  Lessons. — "Here  is  the  history  of  many  a  soul.  When  a  man 
is  in  earnest  about  his  salvation,  and  begins  to  cry  that  his  eyes  may  be 
opened  *  *  ^^  he  will  find  infinite  hindrances  ;  and  these  not  from  professed 
enemies  of  the  gospel,  but  from  such  as  seem,  like  this  multitude,  to  be  on 
Jesus'  side.  Even  they  will  try  to  stop  his  mouth." — Trench. 

-    Ch.  XL  1 — 11.    The  Triumphal  Entry. 

(Sunday,  day  following  Jewish  Sabbath,  10th  Nisan,  783,  April  2d,  a.d.  30.) 

1.  And  ivhen^  The  triumphal  entry  took  place  on  Sunday  the  10th  of 
Nisan,  according  to  the  best  authorities,  though  Robinson  places  it  on  Monday 
following.  Readers  will  bear  in  mind  that  the  Jewish  mode  of  reckoning 
time  differed  from  ours ;  their  sabbath  was  on  Saturday,  and  as  their  day  was 
counted  from  sunset  to  sunset,  their  sabbath  would  begin  on  our  Friday  after 
sunset  and  end  on  Saturday  at  sunset.  Our  Sunday  was  ih.&\r  first  day  of  the 
week,  and  therefore  to  them  a  secular  day.  The  order  of  events  were  :  (1) 
The  Saviour  apparently  reached  Bethany  on  the  evening  of  Friday,  Nisan  8. 
There  (2)  in  quiet  retirement  he  spent  the  sabbath  before  his  crucifixion  ;  and 
(3)  in  the  evening  (the  Jewish  sabbath  ending  at  sunset),  he  sat  down  to  a 
festal  meal,  attended  by  the  sisters  of  Lazarus  at  the  house  of  Simon,  a  leper 
(Matt,  xxvi,  6);  John  xii,  1).  (4)  At  this  feast  he  was  anointed  by  Mary 
(John  xii,  3) ;  and  (5)  during  the  night  a  council  of  the  Jews  consulted  how 
to  put,  not  him  only,  but  Lazarus  also  to  death  (John  xii,  10). 

they  came]  See  R.  V.  Mark  passes  by  the  events  at  Simon's  house  to  relate 
the  entry  into  Jerusalem  From  this  triumphal  entry  made  after  the  Jewish 
sabbath,  and  on  the  first  day  of  the  week,  the  day  is  celebrated  as  "Palm 
Sunday"  by  some  churches.     The  narrative  is  written  in  the  present  tense. 

unto  Bethphage^  On  the  first  day  of  the  week  the  Saviour  left  Bethany  and 


127 


128  A   PICTORIAL   COMMENTARY  [Mark  XI,  2-4. 


Authorized  Version.  i  Revised  Version. 
at  the  mount  of  Olives,  he  sendeth  forth  two  of  of  Olives,  he  sendeth  two  of  his  disciples,  and 
his  disciples,  2  saith  unto  them,  Go  your  way  into  the  vil- 
2  And  saith  unto  them.  Go  your  way  into  the  lage  that  is  over  against  you:  and  straight- 
village  over  against  you :  and  as  soon  as  ye  be  |  way  as  ye  enter  into  it,  ye  shall  find  a  colt 
entered  into  it,  ye  shall  find  a  colt  tied,  whereon  |  tied,  whereon  no  man  ever  yet  sat;  loose 
never  man  sat ;  loose  him,  and  bring  him.            i  3  him,  and  bring  him.     And  if  any   one  say 


unto  you,  'Why  do  ye  this?  say  ye,  The  Lord 
hath  need  of  him;  and  straightway  he  *  will 
4  send  him  ^^ack  hither.  And  they  went 
away,  and  found  a  colt  tied  at  the  dour  with- 
out in  the  open  street;  and  they  loose  him. 


3  And  if  any  man  say  unto  you,  Why  do  ye 
this?  say  ye  that  the  Lord  hath  need  of  him ; 
and  straightway  he  will  send  him  hither. 

4  And  they  went  their  way,  and  fouHd  the 
colt  tied  by  the  door  without  in  a  place  where 
two  ways  met ;  and  they  loose  him. 

*  Gr.  sendeth.     "  Or,  again 

proceeded  toward  Bethphage  =  ^Ae  house  of  unripe  figs,  a  little  hamlet  on  the 
road  between  Jericho  and  Jerusalem.     Some  authorities  omit  Bethphage. 

two  of  his  disciples']  Three  Evangelists  state  the  sending  of  "two  disci- 
ples," but  neither  give  the  names  of  the  two.  Some  conjecture  that  they 
were  Peter  and  John,  but  this  is  only  a  guess. 

2.  into  the  village  over  against  you]  either  Bethphage  or  an  adjoining 
hamlet. 

a  colt  tied]  "In  the  East  the  ass  is  in  high  esteem.  Statelier,  livelier, 
swifter  than  with  us,  it  vies  with  the  horse  in  favor.  Among  the  Jews  it  was 
equally  valued  as  a  beast  of  burden,  for  work  in  the  field  or  at  the  mill,  and 
ibr  riding.  In  contrast  to  the  horse,  which  had  been  introduced  by  Solomon 
from  Egyj)t,  and  was  used  especially  for  war,  it  was  the  symbol  of  peace.  To 
the  Jew  it  was  peculiarly  national,  for  had  not  Moses  led  his  wife,  seated  on 
an  ass,  to  Egypt  ?  Had  not  the  judges  ridden  on  white  asses,  and  was  not 
the  ass  of  Abraham,  the  friend  of  God,  noted  in  Scripture  ?  Every  Jew, 
moreover,  expected,  from  the  words  of  one  of  the  prophets  (Zech.  ix,  9),  that 
the  Messiah  would  enter  Jerusalem  riding  on  an  ass.  No  act  could  be  more 
perfectly  in  keeping  with  the  conception  of  a  king  of  Israel,  and  no  word 
could  express  more  plainly  that  the  king  proclaimed  himself  the  Messiah." — 
Geikie.  Still,  whether  it  was  a  mark  of  regal  authority  or  of  humiliation,  is  a 
question  on  which  able  writers  widely  differ.  TertuUian  (as  cited  by  Gerhard) 
says  the  Gentiles,  in  ridicule,  called  Christians  "  oswjam,"  because  they 
believed  in  Christ,  who  rode  on  an  ass,  and  they  even  falsely  charged  his  fol- 
lowers with  worshiping  an  ass's  head ! 

whereon  never  man  sat]  this  agrees  with  Matthew's  account  of  the  she-ass 
(Matt,  xxi,  2)  and  her  colt  with  her.  Tiie  colt  would  not  have  been  used,  so 
long  as  it  was  running  with  the  mother.  Animals  that  never  yet  had  worked 
were  put  to  sacred  purposes.     See  Num.  xix,  2  ;  Deut.  xxi,  3  ;  1  Sam.  vi,  7. 

3.  the  Lord  hath  need  of  him]  Some  suppose  that  the  man  may  have 
been  a  secret  disciple.  "Secret  disciples,  such  as  the  five  hundred  who 
afterwards  gathered  to  one  spot  in  Galilee,  and  the  hundred  and  twenty  who 
met  after  the  resurrection  (I  Cor.  xv,  6  ;  Acts  i,  15),  were  scattered  in  many 
places."  The  reading  of  the  R.  V.,  "  will  send  him  back  hither,"  or  "  send 
him  hither  again,"  is  regarded  as  a  promise  "  to  return  the  colt  soon." 

4.  in  a  place  where  two  ivays  met]  Wyclif,  "  in  the  meeting  of  tweye 
weyes,"  following  the  Vulgate  bivium.  The  word  in  the  original  denotes  (1) 
any  road  that  leads  around  a  place,  a  street  or  a  crooked  lane  ;  (2)  around  a 
block  of  houses ;  (3)  the  quarter  of  a  town=  hat.  vicus.  Here  it  means  either 
the  passage  round  the  house,  as  Wordsworth  understands,  or  a 
lane  or  way  around  a  block  of  houses,  as  Alford  and  Trench  sug- 
gest. They  went  and  found  the  ass  tied  at  the  door  (outside,  not 
inside,  the  court-yard),  and  the  colt  with  her,  not  in  the  highway, 
but  in  a  back  way  or  alley,  which  went  round  the  house,  and  at  the  place 


STBIAN  ASSES 


VINEYARD  IV  STT^IA. 


I9d 


130 


A    PICTORIAL   COMMENTARY 


[Mark  XI,  5-9. 


Authorized  Version. 

5  And  certain  of  them  that  stood  there  said 
unto  them,  What  do  ye,  loosing  the  colt? 

6  And  they  said  unto  them  even  as  Jesus  had 
commanded:   and  they  let  them  go. 

7  And  they  brought  the  colt  to  Jesus,  and  cast 
their  garments  on  him ;  and  he  sat  upon  him. 

8  And  many  spread  their  garments  in  the  way : 
and  others  cut  down  branches  off  the  trees,  and 
strewed  them  in  the  way. 

9  And  they  that  went  before,  and  they  that 

^  Gr.  layers  of  leaves. 


Revised  Version. 

5  And  certain  of  them  that  stood  there  said  un" 

6  to  them,  What  do  ye,  loosing  the  colt?  And 
they  said  unto  them  even  as  Jesus  had  said: 

7  andthey  let  themgo.  And  they  bring  the  colt 
unto  Jesus,  and  cast  on  him  their  garments; 

8  and  he  sat  upon  him.  And  many  spread 
their  garments  upon  the  way;  and  others 
^  branches,  which  they  had  cut    from  the 

9  fields.    And  they  that  went  before,  and  they 


where  two  roads  met.  The  disciples  were  instructed  what  to  answer,  if  ques- 
tioned. All  these  points  of  the  minute  detail  indicate  that  the  account  is  from 
an  eye-witness.  The  colt,  untamed  and  tied  at  the  back  gate,  as  if  ready  for 
a  rider,  has  been  interpreted  as  a  symbol  of  the  Gentile  world  to  be  brought 
to  Christ  from  the  lanes  and  alleys  of  heathendom  (Luke  xiv,  21);  the  she- 
ass  as  symbolizing  Grod's  ancient  people,  who  were  familiar  with  the  yoke  of 
the  law ;  but  this  is  straining  the  simplicity  of  the  narrative. 

5.  nhat  do  ye]  This  question  was  probably  asked  by  the  owners  of  the 
colt.  The  reply  was  in  the  words  Jesus  had  foretold,  and  permission  was 
granted. 

7.  and  cast  their  garments  on  Mm]  (Matt,  xxi,  7),  to  do  him  regal  honor, 
just  as  the  captains  ' '  took  every  man  his  garment,  and  put  it  under  Jehu 
on  the  top  of  the  stairs,  and  blew  with  trumpets,  saying,  Jehu  is  king  "  (2 
Kings  ix,  13). 

he  sat  upon]  the  unused  colt ;  perhaps  one  of  the  apostles  led  it  by  the 
bridle,  as  some  suppose. 

8.  spread  their  garments]  i.  e.,  their  "abbas"  or  "hykes,"  the 
loose  blanket  or  cloak  worn  over  the  tunic  or  shirt.  So  myrtle-twigs  and 
robes  had  been  strewn  by  their  ancestors  before  Mordecai  ( Targ.  Esther  viii, 
15),  so  the  Persian  army  had  honored  Xerxes  when  about  to  cross  the  Helles- 
pont (Herod,  vii,  54),  and  so  Robinson  says  the  inhabitants  of  Bethlehem 
threw  their  garments  under  the  feet  of  the  horses  of  the  English  consul  at 
Damascus,  whose  aid  they  were  imploring. 

branches]  not  cut  from  the  trees  as  they  went  along,  as  were  the 
''branches"  mentioned  in  Matt,  xxi,  8,  hnt  mattings  {stoibades)  which  they 
twisted  out  of  the  palm-branches  as  they  passed.  The  original  word  denotes 
(1)  a  bed  of  straiv,  rushes  or  leaves-,  (2)  a  mattress,  especially  of  soldiers  ; 
(3)  the  nest  or  lair  of  mice  or  fish. 

off  the  trees]  The  rv^ading  of  most  ancient  MSS.  here  is  from  the  fields, 
seeR.V.,  and  the  verse  maybe  rendered:  And  many  strewed  their  garments 
in  the  way,  and  others  twisted  branches,  cutting  them  from  gardens  or  fields. 
Eastern  gardens  are  not  flower  gardens,  but  the  orchards,  vineyards  and  fig- 
enclosures  round  a  town.  The  three  separate  roads  from  Bethany  to  Jerusa- 
lem passed  by  plantations  of  palm  trees,  and  fruit  and  olive  gardens.  The 
best  authorities  omit,  "and  strewed  them  in  the  way."  From  Bethany  to 
Jerusalem  there  are  three  roads  leading  over  Olivet.  It  is  generally  supposed 
that  Jesus  made  his  triumphal  entry  by  the  middle  road,  but  the  southern  one 
is  usually  taken  by  horsemen  and  caravans. 

9.  they  that  went  before]  From  John  xii,  12  it  appears  that  a  second 
stream  of  people  issuing  from  the  holy  city  came  forth  to  meet  the  Saviour, 
and  these  joining  the  others  coming  from  Bethany,  turned  round  and  swelled 
the  long  procession  towards  Jerusalem;  compare  Stanley's  account  in  Sinai 
and  Palestine. 


Mark  XI,  7  0,11.] 


ON  THE   GOSPEL   OF   MAEK. 


131 


Authorized  Version. 
followed,  cried,  saying,  Hosanna ;  Blessed  is  he 
that  Cometh  in  the  name  of  the  Lord : 

10  Blessed  fce  the  kingdom  of  our  father  David, 
that  Cometh  in  the  name  of  the  Lord :  Hosanna 
in  the  highest. 

11  And  Jesus  entered  into  Jerusalem,  and  into 
the  temple :  and  when  he  had  looked  round 
about  upon  all  things,  and  now  the  eventide  was 
come,  he  went  out  unto  Bethany  with  the 
twelve. 


Kevised  Version, 

that  followed,  cried,  Hosanna ;  Blessed  is  he 

10  that  Cometh  in  the  name  of  the  Lord :  Blessed 
is  the  kingdom  that  cometh,  the  kingdom  of 
our  father  David:  Hosanna  in  the  highest. 

11  And  he  entered  into  Jerusalem,  into  the 
temple ;  and  when  he  had  looked  round 
about  upon  all  things,  it  being  now  eventide, 
he  went  out  unto  Bethany  with  the  twelve. 


Hosanna]  a  Greek  corruption  of  a  Hebrew  phrase  used  when  persons  ap- 
plied to  the  king  for  help  ;  it  means  ' '  save  now. ' '  This  cry  was  not  confined 
to  children,  as  some  infer. 

10»  Blessed  be  the  kingdom']  The  shout  of  blessing  for  the  kingdom  and 
the  coming  king.  See  Ps.  cxviii,  26  :  "  What  strange  mingling  of  truth  and 
error  in  the  thoughts  and  hopes  of  the  multitude  that  day!  And  the  error 
was  the  more  fatal  because  combined  with  the  truth." — Scliaff.  "In  the 
name  of  the  Lord"  is  omitted  in  the  best  authorites. 

11.  And  Jesus  entered]  At  one  point  in  the  road  the  magnificent  city 
burst  into  view.  Then  the  procession  may  have  paused,  and  our  Lord  wept 
over  it  (Luke  xix,  41 — 44),  and  afterwards  crossing  the  bridge  over  the  Ke- 
dron,  he  passed  through  the  gate,  now  St.  Stephen's,  into  Bezetha,  the  new 
town,  through  narrow  streets,  "hung  with  flags  and  banners  for  the  feast,  and 
crowded  on  the  raised  sides,  and  on  every  roof,  and  at  every  window,  with 
eager  faces." 

the  temple]  Jerusalem  was  crowded  and  stirred  to  to  its  very  centre  (Matt. 
xxi,  10).  Who  is  this?  His  disciples  answer:  "  ^Ae  prophet  of  Nazareth 
of  Galilee^  They  doubtless  expected  that  he  would,  as  he  passed  on  to- 
wards the  temple,  display  some  unmistakeable  "sign,"  and  claim  the  sceptre, 
and  ascend  the  throne  of  David.     How  sorely  they  were  disappointed  ! 

when  he  had  looked  round  about  upon  all  things]  "  The  actual  procession 
would  not  proceed  further  than  the  foot  of  Mount  Moriah,  beyond  which  they 
might  not  advance  in  travelling  array,  or  with  dusty  feet."  Before  they 
reached  the  Shushan  gate  they  dispersed,  and  Jesus  entered  the  courts  of  the 
temple,  examined  the  disorder  and  desecration  still  practiced,  notwithstand- 
ing his  former  rebuke  and  cleansing.  Some  bring  this  visit  on  the  10th  of 
Nisan,  into  connection  with  the  selection  of  the  paschal  lamb,  which  was  made 
on  that  day.  Jesus  was  the  true  paschal  lamb,  giving  a  mystical  significance 
to  the  fact.  There  is  no  discrepancy  with  Matthew  or  Luke  here,  as  Meyer 
supposes ;  they  connect  the  cleansing  of  the  temple  with  the  import  of  the 
entry,  while  Mark  does  not. 

the  eventide  loas  come]  or  "it  being  now  eventide  "  as  in  R.V.  ;  an  indefin- 
ite expression,  including  two  or  three  hours 'before  as  well  as  after  sunset. 
During  it  he  returned  to  Bethany  with  the  twelve. 

Practical  Suggestions. — "The  Prince  of  Peace  did  not  take  a  horse, 
a  warlike  animal;  but  he  will  ride  on  that  by  and  by.  Rev.  xix,  11  ... 
Was  it  a  mean  attitude  wherein  our  Lord  then  appeared  ?  Mean  even  to 
contempt?  I  grant  it;  I  glory  in  it;  it'is  for  the  comfort  of  my  soul,  for  the 
honor  of  his  humility,  and  for  the  utter  confusion  of  all  worldly  pomp  and 
grandeur."  —  Wesley.  "  When  Christians  wake  up,  the  people  rejoice  ;  while 
Christians  slumber,  the  people  will  continue  in  the  road  to  death.  It  is 
delightful  to  see  people  willing  in  the  day  of  God's  power.  ...  Not  your 
garments  he  wants,  but  your. hearts;  not  your  willingness  to  rejoice  in 
his  light,  but  your  fixed  immovable  purpose  to  be  his  forever." — IV.  G. 
Schauffler. 


132 


A   PICTORIAL   COMMENTARY 


[Mark  XI,  12-14. 


AxJTHORizED  Version. 

12  And  on  the  morrow,  when  they  were 
come  from  Bethany,  he  was  hungry : 

13  And  seeing  a  fig  tree  afarofl  having  leaves, 
he  came,  if  haply  he  might  find  anything  there- 
on: and  \^hen  he  came  to  it,  he  found  nothing 
but  leaves;  for*the  time  of  figs  was  not  yet. 

14  And  Jesus  answered  and  said  unto  it,  No 

12 


Revised  Veesion. 

12  And  on  the  morrow,  when  they  were  come 

13  out  from  Bethany,  he  hungered.  And  seeing 
a  fig  tree  afar  ofl  having  leaves,  he  came,  if 
haply  he  might  find  anything  thereon:  and 
when  he  came   to  it,  he  found  nothing  but 

14  leaves;  for  it  was  not  the  season  of  figs.  And 
he  answered   and  said  unto  it,  No  man  eat 

-26.  The  Fig  Tree  and  the  Cleansing  of  the  Temple,  A.  D.  30. 
(Monday,  11th  Nisan,  April  3d,  A.D.  30.) 
12.     he  teas  hungry']     either  after  a  night  of  fasting,  or  from  rising  very 
early  and  starting  before  the  morning  meal,   he   was   hungry  ;   shewing  his 
humanity,  as  usual,  when  about  to  give  a  proof  of  his  deity,  that  we  may 
believe  him  to  be  both  God  and  man." — Bp.   Wordsworth. 

13.  seeing  a  fig  tree]  This  was 
I  Monday,  11th  Nisan,  April  1st  and 
1 2d.  The  very  name  Bethany 
'means  ^'■the  place  for  dates,'^ 
while  Bethphage,  according  to 
some,  means  ^^  the  place  for  the 
I  green  or  winter  fig. ' ' 

having  leaves]  It  stood  alone, 
a  single  fig-tree,  hy  the  wayside 
(Matt,  xxi,  19),  having  leaves  was 
an  indication  of  fruit,  for  the  fig- 
tree  puts  forth  its  fruit  first,  and 
then  its  leaves,  only  when  the 
fruit  is  about  perfected. 
if  haply]  or  if  therefore,  if  as 
was  reasonable  to  expect  under  such  circumstances,  fruit  was  to  be  found. 
"Why  should  he  who  knows  all,  come  if  haply  he  might  find  (fruit)  thereon" 
where  there  was  none?  It  is  not  said  he  expected  fruit ;  but  he  moved 
towards  the  tree  as  if  fruit  might  be  expected.  The  leaves  were  fitted  to 
raise  this  expectation.  He  did  this  for  the  disciples'  sake,  exactly  as  in  Luke 
xxiv,  28,  "he  made  as  though  he  would  have  gone  further,"  not  intending 
to  go  further,  but  to  be  constrained.  He  meant  here  to  teach  truth  to  the 
disciples,  not  to  deceive  (which  is  the  essence  of  a  lie),  just  as  he  did  in  his 
parables,  where  the  form  is  fancy,' but  the  substance  is  truth." — John  Hall, 
in  Sunday  School  World. 

for  the  time  of  figs  was  not  yet]  that  is  the  fig-season  proper  had  not 
yet  arrived.  The  rich  verdure  of  this  tree  seemed  to  show  that  it  was  fruitful, 
and  there  was,  as  Farrar  says,  "  every  probability  of  finding  upon  it  either 
the  late  violet-colored  autumn  figs,  which  often  hung  upon  the  trees  all 
through  the  winter,  and  even  until  the  new  spring  leaves  had  come,  or  the 
first-ripe  figs  (Isa.  xxviii,  4;  Jer.  xxiv,  2;  Hos.  ix,  10  ;  Nah.  iii,  12),  of  which 
Orientals  are  particularly  fond."  ButProf.  Post,  of  Beirut,  advisesme  that  fig- 
trees  there  have  fruit  formed  as  early  as  February,  and  which  is  fully  ripe  in 
April,  about  the  time  of  the  year  when  Jesus  sought  fruit  on  this  tree  near 
Jerusalem.  This  effectually  disposes  of  the  objections  to  this  narrative,  on  the 
ground  that  figs  could  not  be  expected  at  this  time  of  the  year.  The  explana- 
tion proposed  by  Van  Lennep  and  Heer  are  inconsistent  with  Mark's  ac- 
count, and  are  not  required  by  what  is  now  known  of  the  growth  of  figs  in 
Palestine.  Yet  this  tree  had  nothing  but  leaves.  It  was  the  type  of  a  fair 
profession  without  performance  ;  a  jDarablc  of  the  nation,  which,  with  all  its 
professions,  brought  forth  no  "fruit  to  perfection."  Comp.  Luke  xix,  42. 
14.     No  man  eat  fruit]    ^^  And  presently,  i.e.  immediately,^^  writes  Mat- 


EA8TERN   FIGS. 


Makk  XI,  15-17.] 


ON  THE   GOSPEL   OF   MARK. 


133 


Authorized  Version. 


And 


man  eat  fruit  of  thee  hereafter  for  ever, 
his  disciples  heard  it. 

15  And  they  come  to  Jerusalem :  and  Jesus 
went  into  th(!  temple,  and  began  to  cast  out  them 
that  sold  and  bought  in  tlie  temple,  and  over- 
threw the  tables  of  the  money  changers,  and  the 
Beats  of  them  that  sold  doves ; 

16  And  would  not  suffer  that  any  man  should 
carry  amj  vessel  through  the  temple. 

17  And  he  taught,  saying  unto  them,  Is  it  not 
written.  My  house  shall  be  called  of  all  nations 
the  house  of  prayer  ?  but  ye  have  made  it  a  den 
of  thieves. 


Eevised  Version. 


And 


15 


fruit  from  thee  henceforward  forever, 
his  disciples  heard  it. 

And  they  come  to  Jerusalem:  and  he  en- 
tered into  the  temple,  and  began  to  cast  out 
them  that  sold  and  tliem^hat  bought  in  the 
temple,  and  overthrew  the  tables  of  the 
money-changers,  and  the  seats  of  them  that 

16  sold  the  doves;  and  he  would  not  e^ufier  that 
any  man  should  carry  a  vessel   through  the 

17  temple.  And  he  taught  and  said  unto  them, 
Is  it  not  written.  My  house  shall  be  called  a 
house  of  prayer  for  all  the  nations  ?  but  ye 


thew  (xxi,  19),  "  the  fig  tree  withered  away,"  though  the  disciples  did  not 
notice  it  till  the  following  morning.  Thus  our  Lord  exhibited  at  once  a  para- 
ble and  a  prophecy  in  action.  This  is  the  only  miracle  of  judgment  (or  de- 
struction) of  Jesus  on  record  ;  for  the  destruction  of  the  swine  was  no  miracle, 
but  an  incident  following  a  miracle  of  mercy — the  miracles  of  mercy  were  all 
in  relief  of  suffering  humanity  ;  this  one  of  judgment  was  upon  a  tree^  to  teach 
man  a  useful  and  important  moral  lesson. 

IS.  and  Jesus  went  into  the  tempW]  this  was  his  second  cleansing  of 
the  temple.  The  nefarious  scene,  which  he  had  sternly  rebuked  at  his  "first 
Passover,  as  noted  by  John  (ii,  13 — 17),  was  still  being  enacted. 

them  that  sold  and  bought^  For  the  convenience  of  Jews  and  proselytes 
residing  at  a  distance,  a  kind  of  market  had  been  established  in  the  outer 
court,  and  here  sacrificial  victims,  incense,  oil,  wine  and  other  things  neces- 
sary for  the  service  and  sacrifices,  were  to  be  obtained.  Jerome,  regarding 
this  cleansing  of  the  temple  as  the  most  wonderful  of  miracles,  supposes  that 
a  flame  or  starry  ray  darted  from  the  eyes  of  the  Saviour,  but  this  is  unwar- 
ranted by  the  narrative  and  unnecessary.  The  guilty  feelings  of  the  traders 
would  make  them  cowards  before  an  intrepid  and  wonderful  rabbi,  such  as 
Jesus  was  held  to  be  by  the  multitude. 

the  tables  of  the  money-changers']  Money  would  be  required 
chase  materials  for  offerings,  (2)  to  pre- 
sent as  free  offerings  to  the  temple  treas- 
ury (Mark  xii,  41  ;  Luke  xxi,  1),  (3)  to 
pay  the  yearly  temple  tax  of  half  a  she- 
kel due  from  every  Jew,  however  poor. 
All  this  must  be  paid  in  native  coin 
called  the  temple  shekel.  Strangers, 
therefore,  had  to  change  their  Roman, 
Greek,  or  Eastern,  money  into  the  coin 
requn-ed. 

that  sold  dovesl  For  the  use  of  doves  see  Lev.  xii,  6,  8  ;  Luke  ii,  24.  The 
sale  of  doves  appears  to  have  been,  in  a  great  measure,  in  the  hands  of  the 
priests  themselves,  and  one  of  the  high-priests  especially  is  said  to  have  gained 
great  profits  from  his  dovecots  on  Mount  Olivet. 

16.  any  vessel]  i.  e.,  a  pail  or  basket.  Ellicott  suggests  that  men  were 
using  the  temple  as  a  short  cut  from  one  part  of  the  city  to  another.  He 
would  not  allow  laden  porters  and  others  to  desecrate  the  honor  due  to  his 
father's  house  by  crossing  the  temple  courts  as  though  they  were  public 
streets. 

17.  of  all  nations]  The  words  are  cited  from  Isaiah  Ivi,  7. 

a  den  of  thieves]     Literally,  a  cave  or  den  of  robbers  or  bandits.     See  Jer. 
11.     The  distinction  is  to  be  borne  in  mind  between   "  the  roboer,"   bri- 


vn 


gand  or  violent  spoiler  (Matt,  xxi,  13  ;  xxvi,  65  ;  Luke  xxii,  52  ;  John  xviii, 


134  A   PICTORIAL   COMMENTARY  [Mark XI,  18-23. 


Authorized  Version.  |  Revised  Version. 

18  And  the  scribes  and  chief  priests  hearo  il,  \  18  have  made  it  a  den  of  robbers.  And  the  chief 


and  sought  how  they  might  destroy  him :  for 
they  feared  him,  because  all   the  people   was 
astonished  at  liis  doctrine. 
19  And  when  even  was  come,  he  went  out  of 


priests,  and  the  scribes  heard  it,  and  sought 
how  they  might  destroy  him  :  for  they  feared 
him,  for  all  the  multitude  was  astonished  at 
his  teaching. 


the  city.  19      And  ^  every  evening  '  he  went  forth  out 

20  And  in  the  morning,  as  they  passed   by,  I        of  the  city. 

they  saw  tlie  fig  tree  dried  up  from  the  roots.         20      And  as  they  passed  by  in  the  morning,  they 

21  And  Peter  calling  to  remembrance  saith  saw  the  fig  tree  withered  away  from  the 
unto  him,  Master,  behold,  the  fig  tree  which  |  21  roots.  And  Peter  calling  to  remembrance 
thou  cursedst  is  withered  aAvay. 

22  And  .Jesus  answering  saith  unto  them.  Have 
faith  in  God. 

23  For  verily  I  say  unto  you,  That  whosoever 
shall  say  unto  this  mountain,  Be  thou  removed, 


saith  unto  him,  Rabbi,  behold,  the  fig  tree 

22  which  thou  cursedst  is  withered  away.   And 
Jesus  answering  saith  unto  them,  Have  faith 

23  in  God.     Verily  I  say  unto  you.  Whosoever 
shall  say  unto  this  mountain,  Be  thou  taken 


^  Gr.  whenever  evenhig  came.     '  Some  ancient  authorities  read  they. 

40 ;  2  Cor.  xi,  26  ;  and  the  **  thief"  or  secret  purloiner  (Matt,  vi,  19  ;  John 
xii,  6;  1  Thess.  v,  2;  Rev.  iii,  3;  xvi,  15). — Trench.  What  our  Lord  al- 
ludes to  is  one  of  "those  foul  caves  which  he  had  so  often  seen,  where 
brigands  wrangled  over  their  ill-gotten  gains." — Farrar.  This  cleansing  was 
intended  to  point  out  to  the  Jews  the  corrupt  and  decayed  character  of  their 
temple  service,  and  that  its  fall,  with  that  of  the  theocracy,  had  begun ;  that 
a  spiritual  reform  was  now  at  hand. 

18.  chief  priests]  This  title  was  applied  (1)  to  the  high-priest  properly  so- 
called  ;  (2)  to  all  who  had  held  the  high-priesthood  (the  office  under  Roman 
sway  no  longer  lasting  for  life,  and  becoming  little  more  than  annual) ;  (3) 
the  heads  of  the  twenty -four  courses  (1  Chron.  xxiv  ;  Luke  i,  9). 

was  astonished  at  his  doctrine]  Mark  omits  the  healing  of  the  lame  man, 
and  the  children  crying  hosanna,  as  mentioned  by  Matthew,  and  which  would 
tend  to  increase  the  fear  of  the  officers  and  the  astonishment  of  the  people. 
Caution  was  therefore,  essential. 

19.  he  ivent  out]  or,  they  went  out,  of  the  city,  as  some  MSS.  read,  and 
crossing  Olivet,  sought  once  more  the  retirement  of  Bethany. 

20.  And  in  the  morning]  the  early  morning  of  Tuesday,  12th  Nisan, 
783,  or  April  4th,  A.  D.  30. 

as  they  passed  by]  on  their  return  to  the  city. 

dried  uj)  from  the  roots]  in  the  original  the  word  rendered  "  dried  up  " 
is  the  same  as  that  rendered  "  withered  away  "  in  v.  21  of  the  A.  V.  From 
Matthew  (xxi,  19)  it  would  appear  that  "  some  beginnings  of  the  threatened 
withering  began  to  shew  themselves,  almost  as  soon  as  the  word  of  the  Lord 
was  spoken ;  a  shuddering  fear  may  have  run  through  all  the  leaves  of  the 
tree,  which  was  thus  stricken  at  its  heart." — Trench. 

21.  And  Peter]  who,  as  some  suppose,  may  have  related  the  incident, 
with  all  its  attendant  circumstances,  to  Mark. 

22.  Hai^ie  faith  in  God]  as  the  personal  source  of  miraculous  power 
(Comp  Matt,  xvii,  20;  Luke  xvii,  6).  "Faith  is  not  sense,  nor  sight,  nor 
reason,  but  a-taking  God  at  his  word." — Etmns.  "Faith  makes  invisible 
things  visible,  absent  things  present,  things  that  are  very  far  oif  to  be  very 
near  the  soul." — Brooks.  Dr.  Dwight  defined /a^^^  as  trust  or  confidence. 
A.  Alexander  says,  "Faith  is  simply  a  belief  of  the  truth,  apprehended 
under  the  illumination  of  the  Holy  Spirit." 

23.  verily  I  say  unto  you]  Jesus,  by  these  words,  would  impress  upon 
them  that  an  unfaltering  faith  in  God  would  overcome  all  difficulties,  a  truth 
they  would  be  likely  to  recall  when  they  began  the  work  of  spreading  the 
gospel. 

shall  say  unto  this  mountain]  Language  like  this  was  familiar  in  the  schools 


Mark  XI,  24-26 


ON  THE   GOSPEL   OF   MARK. 


135 


Revised  Version. 

up  and  cast  into  the  Bea ;  and  shall  not  doubt 
in  his  heart,  but  shall  believe  that  -what  he 

24  saith  cometh  to  pass ;  he  shall  have  it.  There- 
fore I  say  unto  you,  All  things  whatsoever 
ye  pray  and  ask  for,  believe  that  ye  have  re- 

25  ceived  them,  and  ye  shall  have  them.  And 
whensoever  ye  stand  praying,  forgive,  if  ye 
have  aught  against  any  one ;  that  your  Father 
also  which  is  in  heaven  may  forgive  you 
your  trespasses.^ 


Authorized  Version. 
Vid  be  thou  cast  into  the  sea ;  and  shall  not  doubt 
in  his  heart,  but  shall  believe  that  those  things 
which  he  saith  shall  come  to  pass ;  he  shall  have 
whatsoever  he  saith. 

24  Therefore  I  say  unto  you,  What  things  so- 
ever ye  desire,  when  ye  pray,  believe  that  ye 
receive  them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying,  forgive,  if  ye 
have  aught  against  any :  that  your  Father  also 
which  is  in  heaven  may  forgive  you  your  tres- 
passes. 

26  But  if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  your  tres- 
passes. 

*  Many  ancient  authorities  add  ver.  26  But  if  ye  do  not  forgive,  neither  vrUl  your  Father  which  is 
in  heaven  forgive  your  trespasses. 

of  the  Jews.  They  used  to  set  out  those  teachers  among  them,  that  were 
more  eminent  for  the  profoundness  of  their  learning  or  the  splendor  of  their 
virtues,  by  such  expressions  as  these  :  "  He  is  a  rooter  up  or  remover  of 
mountains.''''  '*  They  called  Rabbah  Bar  Nachmani,  a  rooter  up  of  moun- 
tains, because  he  had  a  piercing  judgment." — Lightfoot. 

shall  not  doubt  in  his  hearty  The  word  here  translated  ' '  doubt ' '  means 
(1)  to  discriminate,  distinguish,  discern,  as  Matt,  xvi,  3  ;  Acts  xv,  9  ;  1  Cor. 
xi,  29 ;  (2)  in  the  passive  and  middle  voice,  to  get  a  decision,  go  to  lair,  to 
dispute,  as  Acts  xi,  2 ;  James  ii,  4.  Poole  observes  :  "  It  is  not  possible  to 
pray  with  full  persuasion  that  we  shall  receive,  without  being  first  satisfied 
that  what  we  ask  is  according  to  the  will  of  God.  This  we  cannot  know  with- 
out a  divine  revelation." 

24.  What  things  soever  ye  desire  when  ye  pray'\  "  It  is  obvious  that,  as  a 
rule,  such  words  imply  prayer  for  spiritual  rather  than  temporal  blessings. ' ' 
— Ellicott.  Because  prayer  is  the  very  language  of  faith,  he  passes  on  to 
speak  concerning  prayer.     For  ' '  have  received  ' '  the  American  revisers  read 

receive,"  with  marginal  reading  "received." 

25.  when  ye  stand  praying']  The  posture  of  prayer  among  the  Jews  seems 
to  have  been  most  often  standing  ',  comp.  the  instance  of  Hannah  (1  Sam.  i, 
26),  and  of  the  Pharisee  (Luke  xviii,  11).  When  the  prayer  was  ofi'eredwith 
especial  solemnity  and  humiliation,  this  was  naturally  expressed  by  [a)  kneel- 
ing;  comp.  the  instance  of  Solomon  (1  Kings  viii,  54),  and  Daniel  (vi,  10)  ; 
or  (6)  prostration,  as  Joshua  (vii,  6),  and  Elijah  (iKings  xviii,  42). 

forgive]  Faith  in  God  would  lead  to  godlikeness,  one  of  the  characteristics  of 
it  being  forgiveness.  We  are  not  to  forgive  to  merit  forgiveness,  but  as  a 
condition  of  receiving  it.  The  ground  of  our  forgiveness  is  in  Christ's  sacri- 
fice for  us  ;  the  condition  required  in  us  is  the  spirit  which  will  forgive  others ; 
so  we  may  receive  forgiveness. 

26.  your  trespasses']  The  original  word  thus  translated  denotes  (1)  a  fall- 
ing beside,  a  falling  from  the  right  way.  This  verse  is  not  found  in  some  of 
the  best  authorities.  MSS.  A.  C.  D.  and  Alford  and  Lachmann  retain  it  in 
the  text.  The  authorities  do  not  seem  to  be  strong  enough  against  it  to  war- 
rant its  rejection,  though  the  R.  V.  places  it  in  the  margin. 

Practical  Lessons. — Fruitless;  ''so  men  and  women  join  the  church, 
promise  to  be  faithfal  in  every  good  word  or  work.  When  they  are  selfish, 
false,  proud,  greedy  of  gain  or  applause  ;  when  they  cheat  or  deceive  or  lie  in 
any  way  ,  when  they  are  purse-proud  or  mean  ;  when  they  shirk  the  burdens 
they  ought  to  share  ;  when  they  are  fair  outside  and  vile  and  hollow  within  ; 
when  they  are  smooth  to  the  world  and  a  torment  at  home,  they  have  their 
symbol  in  this  tree,  "nothing  but  leaves  !" — John  Hall,  in  S.  >§.  W.     "No 


136  A   PICTORIAL    COMMENTARY  [Mark  XI,  27-32. 


Authorized  Version. 

27  And  they  come  again  to  Jerusalem :  and 
a3  he  was  walking  in  the  temple,  there  come  to 
him  the  chief  priests,  and  the  scribes,  and  the 
elders, 

■iS  And  say  unto  him,  By  what  authority  doest 
thou  these  things  ?  and  who  gave  thee  this  au- 
thority to  do  these  things? 

29  And  Jesus  answered  and  said  unto  them,  I 
will  als:)  ask  of  you  one  question,  and  answer 
me,  and  I  will  tell  you  by  what  authority  I  do 


Revised  Version. 

27  And  they  come  again  to  Jerusalem :  and 
as  he  was  walking  in  the  temple,  there  come 
to  him  the  chief  priests,  and  the  scribes,  and 

28  the  elders ;  and  they  said  unto  him,  By  what 
authority  doest  thou  these  things?  or  who 
gave  thee  this  authority  to  do  these  things? 

29  And  Jesus  said  unto  them,  I  will  ask  of  you 
one  ^  question,  and  ariswer  me,  and  I  will 
tell  you  l>y  wliat  authority  I  do  these  things. 

30  The  baptism  of  John,  was  it  from  heaven,  or 


these  things.  31  from  men  ?  answer  m'',.     And  they  reasoned 

30  The  baptism  of  John,  was  it  from  heaven,  with  themselves,  saying.  If  we  shall  say, 

or  of  men?  answer  me.  i        From  heaven ;  he  will  say.  Why  then  did  ye 


32  not  believe  him?    -  But  should  we  say.  From 
men — they  feared  the  people :  ^  for  ail  verily 


31  And  they  reasoned  with  themselves,  saying. 
If  we  shall  saj^  From  heaven ;  he  wiU  say,Why 
then  did  ye  not  believe  him? 

32  But  if  we  sliall  say.  Of  men ;  they  feared 
the  people :  for  all  men  counted  John,  that  he 
was  a  prophet  indeed.  I 

1  Gr.  ward.     ^  Or,  But  shall  ive  say,  From  men  ?     ^  Or,  for  all  held  John  to  he  a  prophet  indeed. 

physical  barrier  can  resist  the  power  of  a  divinely  grounded  and  inspired 
faith.  Mountains  of  sin,  mountains  of  opposition,  mountains  of  distress  and 
misfortune,  have  often  been  removed  by  faith."  —  Vincent.  What  multitudes 
carry  their  business,  their  toils,  their  plans,  their  accounts,  the  implements  of 
worldly  toil,  in  thought  into  the  sanctuary  now,  and,  with  all  these  distrac- 
tions, attempt  to  worship  God ! 

27-33.     Question  Respecting  John  the  Baptist. 

27.  as  he  was  loalking']  (Tuesday,  12th  Nisan).  This  is  in  keeping 
with  Mark's  vivid  style  of  delineation.  Again  the  scribes  assail  Christ's 
work. 

elders']  ''eldere  men." — Wyclif.  The  ancient  representatives  of  the  peo- 
ple. Elders  acted  in  concert  as  a  political  body  in  the  time  of  the  Exodus 
(Ex-  xix,  7  ;  Deut.  xxxi,  9).  They  exercised  authority  under  {a)  the  judges 
(Judg.  ii,  7  ;  1  Sam.  iv,  3)  ;  under  (6)  the  kings  (1  Sam.  xxx,  26  ;  I  Cbron. 
xxi,  16 ;  2  Sam.  xvii,  4)  ;  during  (c)  the  captivity  ( Jer.  xxix,  1  ;  Ezek.  ^dii, 
1)  ;  {d)  after  the  return  (Ezra  v,  5 ;  vi,  7,  14  ;  x,  8,  14)  ;  under  (e)  the  Mac- 
cabees (1  Mace,  xii,  6  ;  2  Mace,  i,  10)  ;  (/)  in  the  time  of  our  Lord  they  were 
apparently  ex-officio  members  of  a  local  Sanhedrin,  with  other  members.  This 
is  by  no  means  certain,  however,  though  some  hold  that  they  formed  a  dis- 
tinct portion  of  the  Sanhedrin  by  election. 

28.  Bij  ivhat  authority  doest  thou  these  things  ?]  From  the  reading  of  the 
R.  V.  two  questions  were"  asked:  (1)  Had  he  an  inherent  and  general  au- 
thority? or  (2)  did  he  claim  some  special  authority?  An  answer  to  either 
might  lay  him  open  to  a  charge  and  trial,  in  which  they  could  condemn  him. 

2y.  And  Jesus  answered]  he  answered  their  question  Iw  another,  and  so 
avoided  the  trap.  "  Before  men  we  stand  as  opaque  beehives.  They  can  see 
the  thoughts  go  in  and  out  of  us,  but  what  work  they  do  inside  of  a  man,  they 
cannot  tell.  Before  God  we  are  as  glass  beehives,  and  ail  that  our  thoughts 
ai-'  doing  Avithin  us  he  perfectly  sees  and  understands." — Beecher. 

30.  The  baptism  of  John]  The  baptism  evidently  included  his  ministry 
also.  John  had  distinctly  testified  to  the  Messianic  authority  of  our  Lord 
(John  i,  29-84,  36)  ;  from  whom  did  he  receive  ^is  commission  to  baptize  and 
to  teach  ?     Was  it  from  heaven  or  a  mere  assumption  of  his  own  ? 

32.  if  we  shall  say,  Of  men]  Observe  the  impressive  hiatus  (see  R.  V.), 
which  is  more  significiint  than  the  full  expression  of  Matthew  (xxi,  26)  and 
Luke  (xx,  6).  They  dared  not  face  the  alternative,  and  were  driven  to  a 
weak  and  evasive  reply. 


MabkXI,33-XII,1.]  ON   THE   GOSPEL   OF   MARK.  137 

Authorized  Version.  |  Revised  Version. 

33  And  they  answered  and  said  unto  Jesus,  33  held  John  to  be  a  prophet.  And  they  an- 
We  cannot  tell.  And  Jesus  answering  saith  un-  i  swered  Jesus  and  say,  We  know  not.  And 
to  them.  Neither  do  I  tell  you  by  what  authority  Jesus  saith  unto  them.  Neither  tell  I  you  by 

I  do  these  things.  what  authority  I  do  these  things. 


CHAP.  XII. — And  he  began  to  speak  unto 
them  by  parables.  A  certain  man  planted 
a  vineyard,  and  set  a  hedge  about  it,  and  digged 
a  i^lace  for  the  winefat,  aud  built  a  tower,  and 


12  And  he  began  to  speak  unto  them  in  para- 
bles. A  man  planted  a  vineyard,  and  set  a 
hedge  about  it,  and  digged  a  pit  for  the  wine- 


33.  Neither  do  I  tell  you\  The  counter-question  of  Jesus  was  the  conse- 
quence of  the  question  of  these  men.  "Him  that  inquires  we  are  bound  to 
instruct,  hut  him  that  tempts  we  may  defeat  with  a  stroke  of  reasoning." 

Practical  Suggestions. — "  Let  us.learn  that  every  one  should  do  his  own 
duty  or  else  yield  up  his  place  to  another.  Let  us  not  be  like  the  dog  in  the 
manger,  who  would  neither  eat  the  •hay*himself  nor  allow  the  ox  to  eat  it." 
— Brentius.  "The  history  of  the  church  of  Christ  contains  only  too  much  of 
the  dog  in  the  manger.  Ministers  and  teachers  have  often  neglected  the 
souls  of  their  people  shamefully,  yet  found  fault  with  any  who  has  tried  to  do 
good,  and  haughtily  demanded  his  authority." — Ryle.  Aug.  Quesnel,  a 
Roman  Catholic  writer,  says  :  "  There  are  no  persons  more  forward  to  de- 
mand of  others  a  reason  for  their  actions  than  those  who  think  they  may  do 
everything  themselves  without  control." 

Ch.  XIL     1 — 12.     The  Wicked  Husbandmen. 

(The  discourses  and  events  in  this  chapter  are  assigned  to  Tuesday,  12th 
Nisan,  783,  April  4th,  A.  D.,  30.) 

1.  by  parables]  He  spoke  three  parables,  ( 1)  the  two  sons  Matt,  xxi,  28 — 
32  ;  (2)  the  husbandmen;  (3)  the  marriage  of  the  king's  son,  Matt,  xxii,  1 — 14. 
Mark  relates  only  the  second  of  these  three  parables.  The  began  implies  an 
interruption  since  a  former  series  of  parables.  This  mode  of  teaching  is 
now  again  resumed,  and  another  series  of  parables  is  spoken. 

A  certain  man  planted  a  vineyard^  This  parable  resembles  the  thought  of 
the  prophet  Isaiah  (v,  1 — 7).  Comp.  Deut.  xxxii,  32;  Ps.  Ixxx,  8 — 16; 
Ezek.  XV,  1 — 6  ;  Hos.  x,  1.  By  the  vineyard  we  understand  the  king- 
dom of  God  as  successfully  realized  (1)  by  the  Jew,  and  (2)  by  the 
Gentile.  See  Trench.  In  the  parable  of  the  two  sons,  Jesus  had  shown  how 
he  was  received  by  the  publicans,  and  rejected  by  the  rulers ;  in  this  of  the 
husbandmen,  he  shows  how  he  is  to  be  rejected  by  God's  chosen  people  Israel, 
and  put  to  death.     (See  illustration  of  Vineyard,  p.  129). 

planted]  The  householder  possessed  and  ^^ planted''''  the  vineyard.  So  God 
planted  his  spiritual  vineyard  under  Moses  (Deut.  xxxii,  12 — 14;  Ex.  xv. 
17),  and  Joshua  in  the  land  of  Canaan. 

a  hedge  about  it]  not  a  hedge  of  thorns,  but  a  stone  wall  to  keep  out  wild 
boars  (Ps.  Ixxx,  13^,  jackals  and  foxes  (Num.  xxii.  24  ;  Cant,  ii,  15  ;  Neh.  iv, 
3).  The  word  occurs  (1)  here,  (2)  in  the  parallel  Matt. xxi, 33,  (3)  in  Luke  xiv, 
23,  "go  ye  into  the  highways  and  hedges,^^  and  (4)  Eph.  ii,  14  ;  "the  middle 
iocdl  of  partition.'' ^  Enclosures  of  loose  stone,  like  the  walls  of  fields  in 
Derbyshire  or  Westmoreland,  in  England,  everywhere  catch  the  eye  on  the 
bare  slopes  of  Hebron,  of  Bethlehem,  and  of  Olivet." — Stanley. 

a  place  for  the  winefat]  "  dalf  a  lake."  Wyclif.  The  original  word 
only  occurs  here  in  the  N.  T.,  and  is  equivalent  to  the  Latin  laciis.  The 
-wme'pvess,=  torcidar  (Matt,  xxi,  33),  consisted  of  two  parts;  (1)  the  press 
(gath)  or  trough  above,  in  which  the  grapes  were  placed,  and  there  trodden 
by  the  feet  of  several  persons  amidst  singing  and  other  expressions  of  joy 
('Judg.  ix,  27  ;  Isaiah  xvi,  10 ;  Jer.  xxv,30) ;  (2)  a  smaller  though  (yekeb),'mto 
which  the  expressed  juice  flowed  through  a  hole  or  spout  (Neh.  xiii,  15  ;  Isai. 


138 


A   PICTORIAL   COMMENTARY 


[Mark  XH,  2-3. 


Bevised  Veebion. 
press,  and  built  a  tower,  and  let  it  out  to 
husbandmen,  and  went  into  another  country. 

2  And  at  the  season  he  sent  to  the  husband- 
men a  ^  servant,  that  he  might  receive  from 
the  husbandmen  of  the   fruits  of  the  vine- 

3  yard.  And  they  took  him,  and  beat  him,  and 


AuTHOKizED  Version. 

let  it  out  to  husbandmen,  and  went  into  a  far 
country. 

2  And  at  the  season  he  sent  to  the  husband- 
men a  servant,  that  he  might  receive  from  the 
husbandmen  of  the  fruit  of  the  vineyard. 

3  And  they  caught  him,  and  beat  him,  and 
sent  hian  away  empty. 

^  Gr.  bond-serwMit 

Ixiii,  2 ;  Lam.  i,  15).  Here  the  smaller  trough,  which  was  often  hollowed 
("digged")  out  of  the  earth  or  native  rock  and  then  lined  with  masonry,  is 
put  for  the  whole  apparatus,  and  is  called  a  wine-FAT^  or  wine-press  ;  Robin- 
son saw  a  wine-press  at  Hebleh,  near  ancient  Antipatris,  which  had  been 
hewn  out  of  a  rock.  There  were  two  parts  to  the  press,  an  upper  and  shal- 
low one,  in  which  the  grapes  were  put  for  pressing,  and  a  lower  and  deeper 
place  to  receive  the  juice  from  the  pressed  grapes.  Fat  from  A.S.  f8et=a 
vessel,  vat,  according  to  the  modern  spelling.  Comp.  Shakesj)eare,  Ant.  and 
Chop,  ii,  7.  120 : 

"  Come  thou  monarch  of  the  vine, 
Plumpie  Bacchus,  with  pink  eyne  ; 
In  t\ij  fattet  our  cares  be  drown'd." 

and  built  a  tower]  i.e.  a  "tower  of  the  watchman,"  rendered  cottage  in 
Isaiah  i,  8,  xxiv,  20.  Here  the  watchers  and  vine-dressers  lived  (Isaiah  v,  2), 
and  frequently  with  slings,  scared  away  wild  animals  and  robbers.  At  the 
corner  of  each  enclosure  "rises  its  square  gray  towers,  at  first  sight  hardly 
distinguishable  from  the  ruins  of  ancient  churches  or  fortresses,  which  lie 
equally  scattered  over  the  hills  of  Judaea." — Stanley. 

to  husbandmen']  by  these.  Trench  understands  the  spiritual  leaders  and 
teachers  of  the  Jewish  nation  (Mai.  ii,  7  ;  Ezek.  xxxiv,  2)  are  intended.  Their 
land,  secluded  and  yet  central,  was  hedged  round  on  the  east  by  the  river 
Jordan,  on  the  south  by  the  desert  of  Idumgea,  on  the  west  by  the  sea,  on  the 
north  by  Libanus  and  Anti-Libanus,  while  they  themselves  were  seiDarated  by 
the  law  from  the  Gentiles  and  idolatrous  nations  around."  This  would 
agree  with  Isaiah's  figure,  but  not  with  Matt,  xxi,  43,  where  the  husband- 
man, as  Dean  Mansel  observes,  seems  to  refer  to  tlie  Jewish  nation,^  in  con- 
trast with  the  nation  to  which  the  vineyard  would  be  given.  Isaiah  also 
speaks  of  a  vineyard  of  1000  vines,  renting  for  1000  silverlings,  or  shekels, 
equal  to  about  $500.     See  Is.  vii,  23. 

loent  into  afar  country]  This  is  too  strong  for  the  Greek;  See  R.  V.  ; 
"/or  a  lonq  whlU,^^  adds  Luke,  or  ^^ many  timts.^'  "At  Sinai,  when  the 
theocratic  constitution  was  founded,  and  in  the  miracles  which  accompanied 
the  deliverance  from  Egypt,  the  Lord  may  be  said  to  have  openly  manifested 
himself  to  Israel;  but  then  to  have  withdrawn  himself  again  for  awhile,  not 
speaking  to  the  people  again  face  to  face  (Deut.  xxxiv,  10—12),  but  waiting 
in  patience  to  see  what  the  law  would  effect,  and  what  manner  of  works  the 
people  under  the  teaching  of  their  spiritual  guides,  would  bring  forth." 
— Trench. 

2.  at  the  season]  i.e.  when  the  fruit  season  drew  near. 

a  servant]  so  Luke  xx,  10 ;  his  servants,  Matt,  xxi,  34 ;  the  prophets  and 
other  messengers  of  God. 

of  the  fruit]  the  rent  not  being  paid  in  money,  a  stipulated  portion  of 
the  produce  was  to  be  given,  according  to  the  well-known  metayer  system 
once  prevalent  over  great  part  of  Europe.  So  prophets  were  sent  to  the  peo- 
ple from  time  to  time  to  require  of  them  repentance  and  righteousness." 

3.  they  caught  Mm7\  the  increased  character  of  the  outrages  is  clearly 
noted:  (1)  beating;  (2)  trying  to  kill ;  (3)  killing— first  one  of  their  servants 
and  then  the  son.     Compare  the  confession  of  the  Levites  in  Neh.  ix,  20. 


Maek  Xn,  4-10.] 


ON   THE    GOSPEL   OF   MARK. 


139 


AtTTHORIZED    VERSION. 

4  And  again  he  sent  unto  them  another  ser- 
vant ;  and  at  him  they  cast  stones,  and  wounded 
him  in  the  head,  and  sent  him  away  shamefully 
handled. 

5  And  again  he  sent  another,  and  him  they 
killed,  and  many  others;  beating  some  and 
killing  some. 

6  Having  yet  therefore  one  son,  his  well  be- 
loved, he  sent  him  also  last  unto  them,  saying, 
They  will  reverence  my  son. 

7  But  those  husbandmen  said  among  them- 
selves, This  is  the  heir ;  come,  let  us  kill  him, 
and  the  inheritance  shall  be  ours. 

8  And  they  took  him,  and  killed  him,  and  cast 
him  out  of  the  vineyard. 

9  What  shall  therefore  the  lord  of  the  vine- 
yard do  ?  he  will  come  6ind  destroy  the  husband- 
men, and  will  give  the  vineyard  unto  others. 

10  And  have  ye  not  read  this  scripture ;  The 

*  Gr.  bond-servant 


Revised  Version. 

4  sent  him  away  empty.  And  again  he  sent 
unto  them  another  ^  servant ;  and  him  they 
wounded  in  the  head,  and  handled  shame- 

5  fully.  And  he  sent  another ;  and  him  they 
killed:  and  many  others  ;  beating  some, and 

6  killing  some.  He  had  yet  one,  a  beloved 
son:  he  sent  him  last   unto  them,  saying, 

7  They  will  reverence  my  son.  But  those  hus- 
bandmen said  among  themselves.  This  is  the 
heir;  come,  let  us  kill  him,  and  the  inherit- 

8  ance  shall  be  ours.  And  they  took  him,  and 
killed  him,and  cast  him  forth  out  of  the  ^ine- 

9  yard.  What  therefore  will  the  lord  of  the 
vineyard  do  ?  he  will  come  and  destroy  the 
husbandmen,  and  will  give  the  vineyard  un- 

10  to  others.    Have  ye  not  read  even  this  scrip- 
ture; 


4:»  wounded  him  in  the  head}  The  original  word,  which  generally  de- 
notes to  comprehend  in  one  sum,  or  under  one  head,  is  nowhere  else  used 
in  this  sense.  Some  MSS.  omit  "they  cast  stones  "  and  after  wounded  him, 
read  "handled  shamefully."  See  R.V.  The  third  servant  is  killed.  The 
treatment  of  these  three,  was  a  fair  specimen  of  the  general  treatment  given 
to  all  the  owner's  messengers,  and  also  a  fair  illustration  of  the  manner  in 
which  Jehovah's  messengers  had  been  treated. 

0»  Having  yet  therefore}  not  only  was  he  his  son,  but  his  only  one,  his 
well-heloved^  ^'  a  sone  most  dereworth." —  Wyclif.  This  marks  as  strongly  as 
possible  the  difference  of  rank  between  Christ  and  the  prophets. 

7.  This  is  the  heir~\  "  he  for  whom  the  inheritance  is  meant,  and  to 
whom  it  will  in  due  course  rightfully  arrive,  not  as  in  earthly  relations,  by  the 
death,  but  by  the  free  appointment  of  the  actual  possessor."  Christ  is  "heir 
of  all  things,"  not  as  he  is  the  Son  of  Grod,  but  as  he  is  the  son  of  man.  This 
is  the  main  point  in  the  parable,  and  intended  to  bring  home  to  the  Jewish 
rulers  their  sin  in  rejecting  Christ. 

come,  let  us  kill  him}   Comp.  Gen.  xxxvii,  20  :    and  especially  John  xi, 


47-53,  where  "the  servants  "  conspiring  against  the  heir  of  all  things  "  ac- 
tually assign  as  their  motive  that  "  if  they  let  him  alone,"  they  "  will  lose 
both  their  place  and  nation." 

8,  and  killed  him  and  cast  Mm  out  of  the  vineyard}  The  order  is  re- 
versed in  the  first  and  third  Gospels,  which  remind  us  of  Naboth,  whom  they 
"  carried  forth  out  of  the  city,  and  stoned  him  with  stones  that  he  died  "  (1 
Kings  xxi,  13),  and  of  him,  who  suffered  without  the  gate  (Heb.  xiii,  12,  13  ; 
John  xix,  17).  Here  they  first  kill  the  son,  and  then  fling  forth  the  body  and 
deny  it  the  ordinary  rites  of  sepulture. 

9.  he  will  come}  According  to  Matthew,  this  was  the  answer  of  the  Phar- 
isees themselves,  either  before  they  were  aware,  pronouncing  sentence  against 
themselves,  or  pretending,  in  the  hardness  of  their  hearts,  not  to  see  the  drift 


followed  by  "a  deep  God  forbid  "from 
Some  attempt  to  attach  a  spiritual  meaning  to 
gr.,  "  the  hedge"  is  "the  middle  wall  of  par- 
the  services,  ordinances,   etc.;  the  tower,  the 
so  on.     Such  interpretations  are  fanciful  and 
often  misleading.     These  minor  details  are  only  incidental  parts  of  the  pic- 
ture, t©  hold  and  exhibit  the  main  teaching  of  the  parable. 

10.     have  ye  not  read}  referring  them  to  Psalm  cxviii,  22,  23,  a  psalm 


The  answer  was 
several  voices  (Luke  xx,  16). 
every  detail  of  the  parable  ;  e. 
tition  ;"  the  "wine-press"  is 
office  of  the  watchman,   and 


140 


A   PICTORIAL   COMMENTARY 


[Mark  XII,  11-13. 


Authorized  Version. 

stone  which  the  builders  rejected  is  become  the 
head  of  the  corner: 

11  This  was  the  Lord's  doing,  and  it  is  marvel- 
lous in  our  eyes? 

12  And  they  sought  to  lay  hold  on  him,  but 
feared  the  people:  for  they  knew  that  he  had 
spoken  the  parable  against  them:  and  they  left 
him,  and  went  their  way. 

13  And  they  send  unto  Inm  certain  of  the 


Revised  Version. 
The  stone  which  the  builders  rejected. 
The  same  was  made   the  head  of  the  cor- 
ner: 

11  This  was  from  the  Lord, 
And  it  is  marvellous  in  our  eyes? 

12  And  they  sought  to  lay  hold  on  him;  and 
they  feared  the  multitude;  for  they  per- 
ceived that  he  spake  the  parable  against 
them:   and  they  left  him,,  and  went  away. 

13  And  they  send   unto  him  certain  of  the 

■which  the  Jews  applied  to  the  Messiah,  and  which  is  actually  twice  applied  to 
him  by  Peter  in  Acts  iv,  11  ;  1  Peter  ii,  7. 

the  head  of  the  corner^  this  does  not  refer  to  the  top  stone,  but  thie  main 
stone  in  the  foundation,  at  the  corner.  The  image  of  the  vineyard  is  for  a 
moment  abandoned  for  that  of  a  building.  The  head  of  the  corner  "  was 
a  large  and  massive  stone,  so  formed  that  when  placed  at  a  corner,  it  bound  to- 
gether the  two  outer  walls  of  an  edifice.  There  is  no  propriety  in  straining 
it  to  apply  to  the  union  of  the  Jews  and  Gentiles  in  the  covenant  of  grace, 
though  the  corner-stone  may  have  joined  the  two  walls  of  a  building. 
Comp.  for  the  application  of  the  expression  to  Christ,  Eph.  ii,  20,  and  con- 
sult Isaiah  xxviii,  16  ;  Dan.  ii,  45.  The  penalties  of  rejecting  him  are  more 
fully  brought  out  in  Matt,  xxi,  43,  44  ;  Luke  xx,  18. 

12.  thei/  sought^  The  three  evangelists  supplement  each  other  in  this  por- 
tion of  the  history.  All  note  the  purpose  to  seize  Jesus  ;  Luke  says  the 
scribes  sought  to  do  it  at  once,  but  were  afraid  of  the  people  (Luke  xx,  19). 
Mark  notes  that  they  continued  these  efforts,  and  Matthew  that  they  were 
thwarted  because  the  multitude  held  him  to  be  a  prophet  (xxi,  46).  "  Thus 
within  a  few  hours  of  crucifixion,  and  conscious  of  the  fact ;  in  the  inter- 
vals of  the  mortal  contest  with  the  whole  forces  of  the  past  and  present,  the 
wandering  Galilean  teacher,  meek  and  lowly  in  spirit,  so  that  the  poorest  and 
the  youngest  instinctively  sought  him  ;  full  of  divine  pity,  so  that  the  most 
sunken  and  hopeless  of  penitents  felt  he  was  their  friend  ;  indifferent  to  the 
supports  of  influence,  wealth  or  numbers  ;  alone  and  poor,  the  very  embodi- 
ment of  weakness,  as  regards  all  visible  help,  he  still  bore  himself  with  a  serene 
dignity  more  than  human.  In  the  name  of  God  he  transfers  the  spiritual 
glory  of  Israel  to  his  own  followers  ;  throws  down  the  barriers  of  caste  and 
nationality  ;  extends  the  new  dominion,  of  which  he  is  head,  to  all  races  and 
through  all  ages,  here  and  hereafter  ;  predicts  the  divine  wrath  on  his  ene- 
mies in  this  world,  as  the  enemies  of  God,  and  announces  the  decision  of  the 
final  judgment  as  turning  on  the  attitude  of  men  toward  himself  ajidhis  mes- 
sage.^''— Condensed  from  GeiJcie  and  Liddon. 

Practical  Lessons. — "  Christ  only  means  that,  while  God  appoints  pas- 
tors over  his  church,  he  does  not  convey  his  right  to  others,  but  acts  in  the 
same  manner  as  if  a  proprietor  were  to  let  his  vineyard  to  a  husbandman, 
...  who  would  make  annual  return." — Calvin.  The  parable  is  a  pictorial 
history  of  his  dealing  with  Israel,  and  their  treatment  of  his  messengers  and 
his  Son.  "  If  some  from  whom  we  expected  well  proved  bad,  it  does  not  fol- 
low but  that  others  will  be  better." — Henry.  Ryle  suggests  that  the  man 
planting  the  vineyard  refers  to  God  ;  the  vineyard  was  the  Jewish  church ;  the 
servants  the  prophets,  and  the  son  was  Christ. 

13—17.     The  Tribute  Money,  A.  D.  30. 

13.  And  they  send]  Mark  does  not  notice  the  private  council  of  the  Phari- 
sees and  the  spies  (Matt,  xxii,  15  ;  Luke  xx,  20),  but  mentions  the  two  par- 
ties, Herodians  and  Pharisees.  Having  failed  themselves,  the  Jewish 
authorities  resolved  to  send  some  of  the  Pharisees,  in  company  with  the  He- 


Mark  XII,  14-16.] 


ON   THE   GOSPEL   OF   MARK. 


141 


Kevised  Version. 

Pharisees  and  of  the  Herodians,  that  they 

14  might  catch  him  in  talk.  And  when  they 
were  come,  they  say  unto  him,  ^  Master,  we 
know  that  thou  art  true,  and  carest  not  for 
any  one  :  for  thou  regardest  not  the  person 
of  men,  but  of  a  truth  teachest  the  way  of 
God:  Is  it  lawful  to  give  tribute  unto 
Caesar,  or  not  ?     Shall  v.-e  give,  or  shall  we 

15  not  give?  But  he,  knowing  their  hypocrisy, 
said  unto  them,  Why  tempt  ye  me?  bring 

16  me  a  ^  penny,  that  I  may  see  it.  And  they 
brought  it.  And  he  saith  unto  them,  Whose 
is  this  image  and  superscription  ?    And  they 


Authorized  Version. 

Pharisees  and  of  the  Herodians,  to  catch  him  in 
his  words. 

14  And  when  they  were  come,  they  say  unto 
him,  Master,  we  know  that  thou  art  true,  and 
carest  for  no  man ;  for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of  God  in 
truth:  Is  it  lawful  to  give  tribute  to  Caesar,  or 
not? 

15  Shall  we  give,  or  shall  we  not  give  ?  But  he, 
knowing  their  hypocrisy,  said  unto  them.  Why 
tempt  ye  me  ?  bring  me  a  penny,  that  I  may 
see  it. 

16  And  they  brought  it.  And  he  saith  unto 
them.  Whose  is  this  image  and  superscription? 
And  th«y  said  unto  him,  Cesar's. 

*  Or,  Teacher    ^  See  marginal  note  on  Matt,  xviii,  28,  [quoted  on  page  82.] 

rodians,  to  entrap  him  with  their  treacherous  questions.  Three  distinct 
attacks  were  made  :  (1)  by  the  Pharisees,  on  paying  tribute  to  Caesar  ;  (2)  by 
the  Sadducees,  on  the  resurrection  ;  (3)  by  the  scribes,  on  which  was  the 
greatest  commandment,  a  question  disputed  then  in  the  schools. 

the  Herodians]  See  note  on  ch.  iii,  6.  As  before,  so  now,  the  Jewish  roy- 
alists united  themselves  with  the  -ultra- orthodox  Pharisaic  party.  The 
Herodians  came  in  person.  The  Pharisees  sent  some  of  their  yonnger  schol- 
ars (Matt,  xxii,  16)  to  approach  him  with  the  pretended  simplicity  of  a  guile- 
less spirit,  and  a  desire  to  solve  a  perplexing  question  (Luke  xx,  20). 

to  catch  him]  as  a  bird  is  caught  in  fowling. 

14.  Master.,  we  know]  This  was  said  in  a  spirit  of  hypocritical  flattery,  as 
though  they  were  ready  to  pay  him  honor  as  the  Messiah.  We  find  Nicode- 
mus  saying  the  same  thing  in  a  spirit  of  sincerity  (John  iii,  2). 

and  carest  for  no  man]  This  was  a  cunning  temptation  to  lift  himself 
above  all  respect  for  the  Roman  authorities. 

Is  it  laiuful  to  give  tribute  ?]  Some  Galilean  Pharisees  opposed  this  tax 
with  special  bitterness  about  this  time.  The  snara  was  no  longer  laid  in  the 
sphere  of  ecclesiastical  questions,  but  in  the  more  dangerous  area  of  political 
duty.  The  tribute-money  alluded  to  was  a  capitation  tax  levied  by  the  Ro- 
man government,  and  keenly  resented  by  Judas  of  Galilee  (Acts  v,  37)  and 
his  followers.  If  he  said  no,  the  Herodians  might  represent  him  an 
enemy  to  Caesar ;  if  he  said  yea,  the  Pharisees  might  represent  him  to  the 
people  as  no  friend  to  the  nation." — Whithy.  ''  Nothing  is  more  likely  to 
ensnare  ministers,"  says  the  wise  Matthew  Henry,  ''than  bringing  them  to 
meddle  with  controversies  about  civil  rights,  and  to  settle  landmarks  between 
princ^  and  subjects," 

15.  knowing  their  hypocrisy]  "  It  was  with  a  show  of  truth  they  spoke." 
— Bengel.  The  American  revisers  read  "try"  or  "make  trial  of  me,"  in 
place  of  "  tempt  me." 

bring  me]  "  As  if  he  had  said,  'What!  are  you  required  to  pay  taxes  to 
Romans?  And  in  what  coin?  Let  me  see  one.'" — Alexander.  "They 
would  not  be  likely  to  carry  with  them  the  hated  Roman  coinage,  with  its 
heathen  symbols,  though  they  might  have  been  at  once  able  to  produce  from 
their  girdles  the  temple  shekel.  But  they  would  only  have  to  step  outside  the 
court  of  the  Gentiles  and  borrow  from  the  money-changer's  tables  a  current 
Roman  coin." — Farrar. 

a  penny]  literally,  a  denarius,  worth  about  16  or  17  cents.  The  Ameri- 
can revisers  would  transfer,  not  translate,  the  name  of  this  coin,  and  read 
"a  denarius  "  instead  of  "  a  penny." 

16.  Whose    is   this  image]  and  superscription  or  other  "inscription." 


142  A   PICTORIAL  COMMENTARY  [Mark  XII,  17-22. 


Authorized  Veesion. 

17  And  Jesus  answering  said  unto  them,  Ren- 
der to  Cesar  the  things  that  are  Cesar's,  and  to 
God  the  things  that  are  God's.  And  they  mar- 
velled at  him. 

18  Then  come  unto  him  the  Sadducees,  which 


Bevised  Veesion. 

17  said  unto  him,  Caesar's.  And  Jesue  said  un- 
to them,  Render  unto  Caesar  the  things  that 
are  Caesar's,  and  unto  God  the  things  that  are 
God's.    And  they  marvelled  greatly  at  him. 

18  And  there  come  unto  him  Sadducees, 
say  there  is  no  resurrection ;  and  they  asked  which  say  that  there  is  no  resurrection ;  and 
him,  saying,                                                               j  19  they    asked    him,   saying,    ^  Master,   Moses 

19  Master,  Moses  wrote  unto  us.  If  a  man's  wrote  unto  us,  If  a  man's  brother  die,  and 

brother  die,  and  leave  his  wife  behind  him,  and  ]        leave  a  wife  behind  him,  and  leave  no  child, 
leave  no  children,  that  his  brother  should  take  i        that  his  brother  should  take  his  wife,  and 


his  wife,  and  raise  up  seed  unto  his  brother. 

20  Now  there  were  seven  brethren:  and  the 
first  took  a  wife,  and  dying  left  no  seed. 

21  And  the  second  took  her,  and  died,  neither 
left  he  any  seed:  and  the  third  likewise. 

22  And  the  seven  had  her,  and  left  no  seed : 
last  of  all  the  woman  died  also. 


20  raise  up  seed  unto  his  brother.     There  were 
seven  brethren:   and  the  first  took  a  wife, 

21  and  dying  left  no  seed  ;  and  the  second  took 
her,  and  died,  leaving  no  seed  behind  him ; 

22  and  the  third  likewise:   and  the  seven  left 
no  seed.    Last  of  all  the  woman  also  died. 


1  Or,  Teacher 

It  was  Tiberius  Caesar  who  was  then  reigning.  Caesar  was  a  common  name  ap- 
plied to  many  Roman  emperors, beginning  with  Julius  Caesar.  "  The  little  silver 
coin,  bearing  on  its  surface  the  head  encircled  with  a  wreath  of  laurel,  and  bound 
round  with  the  sacred  fillet — the  well-known  features,  the  most  beautiful  and  the 
most  wicked,  even  in  outward  expression,  of  all  the  Roman  emperors,  with  the  su- 
perscription running  round,  in  the  stately  language  of  imperial  Rome,  *  Tiberius 
Ccesar,  Divi  Aiigusti  films  Augustus  Imperator. '  The  image  of  the  Emperor 
would  be  regarded  by  the  stricter  Jews  as  idolatrous,  and  to  spare  their  feelings, 
the  Romans  had  allowed  a  special  coinage  to  be  struck  for  Judea,  without  any 
likeness  upon  it,  and  only  the  name  of  the  Emperor,  and  such  Jewish  em- 
blems as  palms,  lilies,  grapes,  and  censors."  But  it  was  the  first  and  the 
hated  coin  which  was  handed  to  Jesus.     See  Geikie. 

17.  Render]  literally,  Give  hack  as  being  due.  "  Therefore  zeZdZe  2e  to 
Cgesar." — Wyclif.  It  was  not  a  question  of  a  voluntary  gift,  but  of  a  legal 
due.  The  head  of  the  emperor  on  the  coin,  the  legend  round  it,  and  its  circu- 
lation in  the  country,  were  undeniable  proofs  of  the  right  of  the  actually  ex- 
isting government  to  levy  the  tax. 

and  to  God]  "  Render  unto  Caesar  all  that  he  can  lawfully  demand,  but 
render  also  to  God  what  he  requires  of  you  as  his  spiritual  subjects."  "  Give 
to  God  that  which  has  the  image  and  superscription  of  God,  the  soul." — Eras- 
mus. "  Man  is  the  carriage  "  says  Alford,  "  and  bears  the  image  of  God.  We 
owe  ourselves  to  God."...  The  answer  also  gives  them  the  real  reason  why 
they  were  now  under  subjection  to  Caesar,  namely :  because  they  had  fallen 
from  their  allegiance  to  God. 

they  marvelled  at  himi  "No  wonder;  the  answer  of  Christ  is  the  wisest 
ever  given  to  an  entangling  question,  and  contains  in  principle  the  solution 
of  the  great  problem  of  church  and  state." — Schaif. 

18 — 27.    The  Saddtcees  and  the  Resfrrection. 

18.  Sadducees]  hitherto  the  Sadducees,  "few.  rich  and  dignified," 
had  stood  aloof,  and  affected  to  ignore  the  disciples  of  the  despised  "prophet 
of  Nazareth."     They  were  the  materialists  of  their  day. 

19.  Moses  wrote]  the  law  concerning  the  Levirate  marriage  is  found  in 
Dcut.  XXV,  5.  It  was  ordained  for  the  preservation  of  fiimilies,  that  if  a  man 
died  without  male  issue,  his  brother  should  marry  his  widow,  and  that  the 
first-born  son  should  be  held  in  the  registers  to  be  the  son  of  the  dead  brother. 

20.  there  were  seven  brethren]  it  was  probably  a  fictitious  case,  but  a 
probable  one,  even  though  the  Jews  were  averse  to  fulfilling  the  enactment 
at  all.  They  no  doubt  made  the  case  as  difficult  as  possible,  though  not  lu- 
dicrous, as  some  suppose.     It  may  have  been  founded  on  the  case  of  Sara, 


Mabk  Xn,  23-26.] 


ON   THE   GOSPEL   OF   MARK. 


143 


Kevised  "Version. 

23  In  the  resurrection  whose  wife  shall  she  be 

24  of  them  ?  for  the  seven  had  her  to  wife.  Je- 
sus said  unto  them,  Is  it  not  for  this  cause 
that  ye  err,  that  ye  know  not  the  scriptures, 

25  nor  the  power  of  God  ?  For  when  they  shall 
rise  from  the  dead,  they  neither  marry,  nor 
are  given  in  marriage;  but  are  as  angels  in 

26  heaven.  But  as  touching  the  dead,  that  they 
are  raised;  have  ye  not  read  in  the  book  of 
Moses,  in  the  place  concerning  the  Bush,  how 
God  spake  \mto  him,  saying,  1  am  the  God  of 


Authorized  Version. 

23  In  the  resurrection  therefore,  when  they 
shall  rise,  whose  wife  shall  she  be  of  them  ?  for 
the  seven  had  her  to  wife. 

24  And  Jesus  answering  said  unto  them.  Do 
ye  not  therefore  err,  because  ye  know  not  the 
scriptures,  neither  the  power  of  God  ? 

25  For  when  they  shall  rise  from  the  dead, 
they  neither  marry,  nor  are  given  in  marriage ; 
but  are  as  the  angels  which  are  in  heaven. 

26  And  as  touching  the  dead,  that  they  rise; 
have  ye  not  read,  in  the  book  of  Moses,  how  in 
the  bush  God  spake  unto  him,  saying,  I  am  the 
God  of  Abraham  and  the  Grod  of  Isaac,  and  the 
God  of  Jacob? 

recorded  in  the  apocryphal  book  of  Tobit  (iii,  7,  8)  :  ''  Sara,  the  daughter  of 
Raguel,  was  also  reproached  by  her  father's  maids,  because  she  had  been 
married  to  seven  husbands." 

23.  In  the  resurrection  ...when  they  shall  rise']  when  the  wife  and 
her  seven  husbands  shall  rise.  In  v.  25  there  is  reference  to  all  that 
arise.  The  Sadducees  erroneously  conjectured,  that  if  there  be  a  resurrec- 
tion, the  same  relations  must  continue,  as  here.  They  did  not  ask  the  ques- 
tion to  gain  a  solution,  but  to  puzzle  and  entrap  Jesus,  and  find  ground  for 
an  accusation.  Jesus  solves  their  question,  and,  in  doing  it,  condemns  their 
creed,  which  denied  a  resurrection  and  a  future  life. 

24.  px  know  noti  our  Lord  traces  their  error  to  ignorance  (1)  of  the 
Scriptures,  and  (2)  of  the  power  of  God.     He  deals  with  the  latter  first. 

2a.  when  they  shall  iHse]  had  they  known  the  power  of  God  they  could 
not  have  imagined  that  it  was  limited  by  death,  or  that  the  life  of  "  the  chil- 
dren of  the  resurrection  "  was  a  mere  repetition  of  man's  present  mortal  ex- 
istence.    Compare  the  argument  of  Paul  in  1  Cor.  xv,  39-44. 

as  the  angels]  as  the  Sadducees  denied  the  resurrection  and  the  existence 
of  angels  and  spirits  (Acts  xxiii,  8),  the  reply  embraces  the  whole  area  of 
their  unbelief.  Jesus  refers  to  the  angels  in  heaven  as  persons  whose  per- 
sonal existence  was  a  fact.  Moreover,  in  these  words  we  have  one  of  the 
few  revelations  which  he  was  pleased  to  make  as  to  the  state  after  death. 
They  imply  that,  as  Paul  teaches,  at  the  resurrection  "we  shall  he  changed  " 
(1  Cor.  XV,  44),  and  the  "  spiritual  hody  "  will  not  be  liable  to  the  passions 
of  the  "  natural  body.^^  This  reply  of  the  Lord  made  a  deep  impression  on 
the  Jewish  mind.  Keim  and  others  claim  that  it  has  been  substantially 
adopted  in  a  Jewish  treatise  on  the  resurrection. 

26.  in  the  book  of  Moses]  they  had  brought  forward  the  name  of  Moses 
to  perplex  him.  He  now  appeals  to  the  same  great  name  in  order  to  con- 
fute them.  Not  that  they  rejected  the  authority  of  other  portions  of  the 
0.  T.,  as  earlier  and  a  few  late  critics  have  erroneously  held;  for  he  does  not 
reprove  the  Sadducees  for  attaching  a  higher  importance  to  the  Pentateuch 
than  to  the  prophets,  but  for  not  perceiving  important  teaching  on  the  resur- 
rection even  there.     The  argument  is  an  irresistible  one. 

in  the  bush]  i.  e.,  in  the  section  of  the  Book  of  Exodus  (iii,  6)  called  "^Ae 
bush.''^  Similarly  ''Hhe  lament  of  David  over  Saul  and  Jonathan  ^^  in  2 
^Sam.  i,  17-27  was  called  ^^thebowf^  and  Ezekiel  i,  15-28,  ^' the  chariot.^^ 
*Compare  also  Rom.  xi,  2  ;  "in  Elias  "  =  the  section  concerning  Elias.  In 
the  Koran  the  chapters  are  named  after  the  matter  they  contain,  and  Homer 
is  often  thus  cited  by  ancient  writers.  Wyclif  alone  of  our  English  translators 
gives  the  right  meaning,  "  Han  ze  not  rad  in  the  book  of  Moyses  on  the 
bousche,  how  God  seide  to  him." 

God  spake  unto  him,  saying]  God  had  revealed  himself  to  Moses  as  a  per- 
sonal God,  by  the  august  and  touching  title  of  "  the  God  of  Abraham,  and 


144  A    PICTORIAL   COMMENTARY  [Mark  XH,  27,28. 


Authorized  Version.  |  Revised  Version 

27  He  is  not  the  God  of  the  dead,  but  the  God 
of  the  living :  ye  therefore  do  greatly  err. 

'ZS  And  one  of  the  scribes  came,  and  having 
heard  them  reasoning  together,  and  perceiving 


Abraham,  and  the  God  of  Isaac,  and  the  God 

27  of  Jacob?    He  is  not  the  God  of  the  dead,  but 
of  the  living:  ye  do  greatly  err. 

28  And  one  of  the  scribes  came,  and  heard 


that  he  had  answered  them  well,  asked  him,  them    questioning  together,  and    knowing 

Which  is  the  first  commandment  of  all?  I        that  he  had  answered  them  well,  asked  him, 

the  God  of  Isaac,  and  the  God  of  Jacob,^^  and,  therefore,  as  bearing  a  per- 
sonal relation  to  these  patriarchs.  How  unworthy  would  such  a  title  be,  if 
he,  the  Eternal  and  Unchangeable,  had  revealed  himself  only  as  the  God  of 
men  who  had  long  since  crumbled  into  dust  and  passed  away  into  annihila- 
tion ! 

27.  He  is  not  the  God  of  the  dead]  i.  e.,  not  the  God  of  non-existent 
beings,  as  their  theory  would  require.  If  the  patriarchs  were  annihilated 
(dead),  then  it  might  be  said,  "  God  was  their  God,"  i.  e.,  when  they  were 
alive  ;  but  not  "  is  their  God,"  since  they  were  not  in  existence  any  longer. 

but  the  God  of  the  living]  the  patriarchs,  therefore,  though  their  bodies 
were  dead,  must  themselves  have  been  still  living  in  the  separate  state,  and 
awaiting  the  resurrection  when  God  made  this  declaration.  Stier  suggests 
that  this  passage  is  opposed  to  the  "  sleep  of  the  soul  "  during  or  in  an  inter- 
mediate state.  '^  It  is  absurd  to  think  that  God's  relation  to  Abraham  should 
be  continued,  and  thus  solemnly  recognized,  if  Abraham  was  annihilated... 
Therefore  you  must  conclude  (1)  that  Abraham's  soul  exists  separate  from 
the  body  ;  (2)  that,  therefore,  the  body  must  rise  again." — M.  Henri/. 

PRACTICAL  Thoughts. — On  this  question  of  the  resurrection  Hugh  Miller 
observes  :  "  Passing  on  to  the  revealed  record,  we  learn  that  the  dynasty  of 
man  in  the  mixed  state  and  character  is  not  a  final  one  ;  but  there  is  yet  to  be 
another  creation  or  re-creation,  known  theologically  as  the  resurrection,  which 
shall  be  connected  in  its  physical  components,  by  bonds  of  mysterious  pater- 
nity, with  the  dynasty  that  now  reigns,  and  be  bound  to  it  mentally  by  a 
chain  of  identity,  conscious  and  actual ;  but  which,  in  all  that  constitutes  su- 
periority, shall  be  as  vastly  its  superior  as  the  dynasty  of  responsible  man  is 
superior  to  even  the  lowest  of  the  preliminary  dynasties  [of  brute  creation]. 
We  are  further  taught  that  at  the  commencement  of  this  last  of  the  dynasties 
there  will  be  a  re-creation  of  not  only  elevated,  but  also  of  degraded  beings— 
a  re-creation  of  the  lost. ' ' 

28 — 34-.     The  Question  of  the  Scribe. 

28,  one  of  the  scribes']  From  Matt,  xxii,  34,  35,  it  appears  that  he  was  a 
Pharisee  and  a  master  of  the  law.  He  seems  to  have  heard  the  dispute  and 
joined  in  it  to  aid  in  entrapping  Christ.  He  was  pleased  to  see  the  Sadducees 
overthrown,  but  he  was  ready  to  show  his  superior  skill. 

Which  is  the  first  commandment  of  all]  that  is,  first  in  importance. 
On  this  question  the  schools  of  Hillel  and  Shammai  were  disagreed.  The 
lawyer  asked  it,  tempting  our  Lord  (Matt,  xxii,  35),  hoping  that  he  would 
commit  himself  as  an  enemy  of  tradition.  The  rabbinical  schools  taught 
that  there  were  important  distinctions  between  the  commandments,  some 
being  great  and  others  small,  some  hard  and  weighty,  others  easy  and  of 
less  importance.  Great  commands  were  the  observance  of  the  sabbath, 
circumcision,  minute  rites  of  sacrifice  and  offering,  the  rules  respecting 
fringes  and  phj-lacteries.  They  belittled  the  ceremonial  and  moral  law, 
which  they  pretended  to  weigh  and  classify,  concluding  that  there  were  "  248 
affirmative  precepts,  being  as  many  as  the  members  in  the  human  body,  and 
365  negative  precepts,  being  as  many  as  the  arteries  and  veins,  or  the  days 
of  the  year;  the  total  number  being  613,  which  was  also  the  number  of  the 
letters  in  the  Decalogue." 


BlAEK  XII,  29-34.] 


ON   THE   GOSPEL   OF   MARK. 


145 


Revised  Version. 

29  What  commandment  is  the  first  of  all  ?  Je- 
sus answered,  The  first  is,  Hear,  0  Israel ; 

30  ^  The  Lord  our  God,  the  Lord  is  one :  and 
thou  shalt  love  the  Lord  thy  God  ^  with  all 
thy  heart,  and  ^  with  all  thy  soul,  and  ^  with 
all  thy  mind,  and  ^  with  all  thy  strength. 

31  The  second  is  this,  Thou  shalt  love  thy  neigh- 
bor as  thyselfc    There  is  none  other  com- 

32  mandment  greater  than  these.  And  the 
scribe  said  unto  him,  of  a  truth.  ^  Master, 
thou  hast  well  said  that  he  is  one;  and  there 

33  is  none  other  but  he :  and  to  love  him  with 
all  the  heart,  and  witli  all  the  understanding, 
and  with  all  the  strength,  and  to  love  his 
neighbour  as  himself,  is  much  more  than  all 

34  whole  burnt  offerings  and  sacrifices.  And 
when  Jesus  saw  that  he  had  answered  dis- 
creetly, he  said  unto  him,  Thou  art  not  far 


AlTTHORIZED   VERSION. 

29  And  Jesus  answered  him,  The  first  of  all 
the  commandments  is,  Hear,  0  Israel ;  The  Lord 
our  God  is  one  Lord: 

30  And  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength:  this  tsthe 
first  commandment. 

31  And  the  second  is  like,  namely  this.  Thou 
shalt  love  thy  neighbour  as  thyself.  There  is 
none  other  commandment  greater  than  these. 

32  And  the  scribe  said  unto  him.  Well,  Master, 
thou  hast  said  the  truth  :  for  there  is  one  God ; 
and  there  is  none  other  but  he  : 

33  And  to  love  him  with  all  the  heart,  and 
with  all  the  understanding,  and  with  all  the 
soul,  and  with  all  the  strength,  and  to  love  his 
neighbour  as  himself,  is  more  than  all  whole 
burnt  offerings  and  sacrifices. 

34  And  when  Jesus  sav/  that  he  answered  dis- 
creetly, he  said. unto  him.  Thou  art  not  far  from 

*  Or,  The  Lord  is  our  God;  the  Lord  is  one    ^  Gr.  from.     ^  Or,  Teacher 

29.  Jesus  answered  hitnl  pointing,  it  may  be,  to  the  scribe's  tephiUin^ 
the  little  leather  box  containing  in  one  of  its  four  divisions  the  Shema  (Dent. 
vi,  4),  which  every  pious  Israelite  repeated  twice  a  day.  For  to  say  the 
Shema  was  a  passj^ort  into  paradise  for  any  child  of  Abraham. 

The  first  of  all  the  commandments']  or ''first  is,"  see  R.V.  The  Saviour 
quotes  the  introduction  to  the  ten  commandments  (Deut.  vi,  4,  5)  as  the  first 
command,  not  as  forming  one  of  the  commandments,  but  as  containing  the 
principle  of  all.  The  scribe  asks,  which  is  the  most  important  of  all ;  for 
this  was  the  thing  disputed  in  his  day. 

31.  the  second  is,]  the  Lord  had  named  only  one  commandment  as 
great  to  the  rich  young  ruler  (Luke  x,  27).  To  the  scribe  he  names  two. 
I'he  Jews  and  the  Christian  Fathers  divided  the  ten  commandments  into  two 
equal  tables.  See  JOsephus'  Antiq.,  iii,  6,  5.  Parents  were  not  regarded  as 
neighbors,  but  as  superiors,  and  representatives  of  divine  authority  on  the 
earth.  Hence  the  fifth  commandment  was  placed  on  the  first  table,  among 
those  relating  to  our  duties  to  God.  Jesus  gives  the  substance  of  each  table 
according  to  this  division  current  among  the  Jews. 

33.  burnt  offerings  and  sacrifices']  the  phrase  "with  all  the  soul"  is 
omitted  in  several  of  the  best  MSS. ;  and  is  rejected  in  the  R.V.  It  is  found 
in  the  Alexandrian,  but  not  in  the  Sinaitic  nor  the  Vatican  MSS.  The  scribe 
gathers  up  in  his  reply  some  of  the  great  utterances  of  the  prophets,  which 
prove  the  superiority  of  love  to  God  and  man  over  all  mere  ceremonial  ob- 
servances. See  1  Sam.  xv,  22 ;  Psalm  li ;  Hosea  vi,  6  ;  Micah  vi,6-8.  "  The 
law  which  God  delivered  by  Moses,"  says  Bishop  Hopkins,  ''was  of  three 
kinds:  (1)  ceremonial;  (2)  judicial ;  (3)  moral."  The  ceremonial  law  related 
to  the  purification  and  worship  of  the  Jews  ;  the  judicial  to  their  civil  govern- 
ment as  a  people  ;  the  njoral  law  was  a  body  of  precepts  embodying  universal 
and  natural  equity.  The  ceremonial  law  is  abrogated  ;  the  judicial  is  in  sus- 
pense, because  the  Jews  are  scattered,  and  do  not  now  form  a  nation  ;  the 
moral  law  is  of  universal  application,  now  in  force,  hence  is  not  abrogated,  ex- 
cept as  to  some  of  its  circumstances,  e.g:  its  condemning  power  over  believ- 
ers.    See  Gal.  iii,  13 ;  Rom.  viii,  1. 

34.  discreetly]  the  original  is  stronger  than  "discreetly" — intelligently 
or  "  wisely,"  as  Wyclif  reads.     It  is  not  used  elsewhere  in  the  N.  T. 

Thou  art  not  far]  the  perception  of  divine  truth  which  his  answer  had 
shewed  revealed  that  he  wanted  but  little  to  become  a  disciple  of  Christ.  "If 
thou  art  not  far  off,  enter  ;  better  otherwise  to  have  been  far  oflP." — Bengel. 


146 


A   PICTORIAL   COMMENTARY 


[Mark  XH,  35-37. 


Authorized  Veksion. 

the  kingdom  of  God.    And  no  man  after  that 
durst  ask  him  any  question. 

35  And  Jesus  answered  and  said,  while  he 
taught  in  the  temple,  How  say  the  scribes  that 
Christ  is  the  son  of  David  ? 

36  For  David  himself  said  by  the  Holy  Ghost, 
The  Lord  said  to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies  thy  footstool. 

37  David  therefore  himself  calleth  him  Lord ; 
and  whence  is  he  then  his  son  ?  And  the  com- 
mon people  heard  him  gladly. 


Eevised  Version. 

from  the  kingdom  of  God.  And  no  man 
after  that  duret  ask  him  any  question. 
35  And  Jesus  answered  and  said,  as  he  taught 
in  the  temple,  Hom^  say  the  scribes  that  the 
3G  Christ  is  the  son  of  David  ?  David  himself 
said  in  the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 
Till  I  make  thine  enemies  *  the  footstool 
of  thy  feet. 
37  David  himself  calleth  him  Lord  ;  and  whence 
is  he  his  son  ?    And  *  the  common  people 
heard  him  gladly. 

*  Some  ancient  authorities  read  underneath  thy  feet.    »  Or,  the  great  muUUude 

The  scribe  was  not  converted,  but  his  spiritual  perceptions  were  partially 
awakened.  Even  a  blind  man  has  some  ideas  of  color.  Dr.  Sanderson, 
though  blind  from  early  infancy,  "  delivered  an  accurate  course  of  lectures  on 
light  and  color  in  the  University  of  Oxford."  So  an  unconverted  man  may 
talk  correctly  on  theology  and  doctrine  without  having  a  glimpse  of  the  beauty 
and  glory  of  the  truth.     See  A.  Alexander,  Religious  Experience^  p.  83. 

no  man... durst]  none  of  the  scribes  or  Pharisees  dared  try  to  entangle 
him  with  subtle  questions ;  the  disciples  do  not  appear  to  have  been  kept 
from  asking  questions  for  information.  Others  «dike  kept  aloof  from 
one  from  whom  chief  priests  and  rabbis  alike  went  away  humbled. 
Though  silenced,  they  did  not  desist  from  their  wicked  plans  to  destroy 
Jesus. 

35 — 37.     Counter  Question,  *'  Son  of  David?  " 

35.  And  Jesus  answered  and  said]  he  seemed  to  have  turned  to  a  num- 
ber of  Pharisees  (Matt,  xxii,  41)  who  had  collected  together,  to  converse  pro- 
bably over  the  day's  discomfiture.  Mark  points  out  by  the  words  '"''Jesus  an- 
swered ' '  that  the  statement  contained  a  reply  to  some  question  already  put. 
Jesus  had  already  silenced  their  questioning ;  now,  as  Alford  suggests,  he 
silences  their  answering.  His  question  now  was  not  as  if  he  had  said  ''what 
think  ye  of  me?"  but  "what  think  ye  of  Christ,  the  Messiah?" 

36.  David  himself  said]  The  Pharisees  are  referred  to  the  110th  Psalm, 
which  the  rabbis  regarded  as  distinctly  Messianic.  "  The  Lord  {Jehovah) 
said,  unto  my  Lord,  (Adonai)  Sit  ihov-  on  my  right  hand,  till  I  make  thy  foes 
a  footstool  for  thy  feeV^  In  this  lofty  and  mysterious  Psalm,  David,  speak- 
ing by  the  Holy  Ghost,  was  carried  out  of  and  beyond  himself,  and  saw  in 
prophetic  vision  that  his  son  would  also  be  his  Lord.  The  Psalm  is  more 
frequently  cited  by  the  New  Testament  writers  than  any  other  single  portion 
of  the  ancient  Scriptures  (Acts  ii,  34,  35 ;  1  Cor.  xv,  25  ;  Heb.  i,  13 ;  v,  6  ;  vii, 
17,  21).  "In  later  Jewish  writings  nearly  every  verse  of  it  is  quoted  as  re- 
ferring to  the  Messiah." — Perowne.  , 

37.  whence  is  he  then  his  son  ?]  There  could  be  but  one  answer:  Because 
that  son  would  be  David's  son  as  regarding  human  birth,  and  so  inferior  to  David 
in  his  human  nature,  but  his  Lord  as  regarding  his  divine  nature,  and  hence,  sov- 
ereign of  a  spiritual  kingdom,  in  which  even  David  must  be  a  subject.  This 
answer,  however,  the  Pharisees  declined  to  make,  not  through  ignorance,  but 
through  unbelief.     Skeptics  like  Renan  do  not  know  how  to  explain  this 

Sassage  any  better  than  the  Pharisees,  but  it  is  clear  to  all  who  hold  that 
esus  was  the  son  of  God,  incarnate — and  born  of  the  seed  of  David  accord- 
ing to  the  flesh. 

the  common  people]  the  great  multitude.  "And  moche  cumpany  gladli 
herde  him." — Wyclif.    "The  rich  and  the  mighty  were  too  proud  to  listen  to 


Maek  XII,  38-40.] 


ON   THE   GOSPEL   OF    MARK. 


147 


Authorized  Version. 

38  And  he  said  unto  them  in  his  doctrine,  Be- 
ware of  the  scribes,  which  love  to  go  in  long 
clothing,  and  love  salutations  in  the  market- 
places, 

39  A«id  the  chief  seats  in  the  synagogues,  and 
the  uppermost  rooms  at  feasts : 

40  Which  devour  widow's  houses,  and   for  a 

*  Or,  even  while  for  a  pretence  they  make 
his   instructions.     So   it   is   still. 


Revised  Version. 

38  And  in  his  teaching  he  said,  Beware  of  the 
scribes,  which  desire  to  walk  in  long  robes, 
and  to  have  salutations  in  the  marketplaces, 

39  and  chief  seats  in  the  synagogues,  and  chief 

40  places  at  feasts :  they  which  devour  widows' 
houses,  1  and  for  a  pretence  make  long  pray- 


The  chief  success  of  the  gospel  is  there 
[among  the  poorer  classes],  and  there  it  pours  down  its  chief  blessings. 
This  is  not  the  fault  of  the  gospel." — R^^'"''" 


38-40. 


■Barnes. 
Beware  of  the  Scribes. 


38.  Andhesaidl  The  terrible  denunciations  of  the  moral  and  religious  short- 
comings of  the  leaders  of  the  nation  are  given  more  fully  by  Matthew,  xxiii,  1-  39. 
Only  the  Jewish  Christians,  for  whom  that  evangelist  wrote,  could  at  once 
understand  and   enter  into  the    de- 
fective nature  of  Pharisaic  Judaism. 
To  the  Grentile  Christians   of  Rome, 
for  whom   Mark   wrote,  '^  the  great 
woe-speech"  would  be  to  a   certain 
extent  unintelligible.    Hence  the  pic- 
ture of  the  scribes  is  given  in  three 
principal  features :   (1)  ambition,  (2) 
avarice,  and  (3)  hypocritical  piety. 

in  long  clothing^  "that  wolen 
wandre  in  stoolis. ' '  —  WycUf.  Stoolis 
from  Latin  stoIa  =  Tohe.  They  came 
out  to  pray  in  long  sweeping  robes, 
wearing  phylacteries  of  extra  size, 
and  exaggerated  tassels,  hung  at  the 
corners  of  their  abbas.  Many  such 
were  doubtless  to  be  seen  at  Jerusalem 
at  this  very  time,  who  had  come  up  to 
celebrate  the  feast  of  the  passover. 

love  salutations']  the  sounding 
title  of  "Rabbi,"  "Rabbi." 

39.  chief  seats]  the  seats  of  honor 
for  the  elders  of  the  synagogue  were 
placed  in  front  of  the  ark  containing  the  law,  in  the  uppermost  part,  where 
they  sat  with  their  faces  to  the  people.  In  the  synagogue  at  Alexandria  there 
were  seventy-one  golden  chairs,  according  to  the  number  of  the  members  of 
the  Great  Sanhedrin. 

the  uppermost  rooms]  or  most  honorable  seats  ;  ' '  places  ' '  is  not  an  ade- 
quate translation  of  the  G-reek,  as  Alexander  suggests,  for  it  includes  a  "place 
to  recline,"  "the  first  sitting  places  in  soperis."  —  Wyclif ;  the  highest  place 
on  the  divan  at  the  feast,  as  among  the  Greeks.  Among  the  Romans,  when 
a  party  consisted  of  more  than  three  persons,  it  was  the  custom  to  arrange 
three  of  the  couches  on  which  they  reclined  round  a  table,  so  that  the  whole 
formed  three  sides  of  a  square,  leaving  one  side  of  the  square  open  for  the 
attendants.  These  couches  were  then  respectfully  designated  lectus  medius, 
summus  and  imics.  The  middle  place  in  the  triclinium  was  considered  the 
most  dignified.  At  a  feast  there  would  be  many  such  triclinia.  See  SchaflF's 
IJiH.  of  the  Bible. 

40.  devour  widows^  houses]  as  professed  guardians  and  administrators  of 


A  JEWISH   SCRIBE. 


148 


A   PICTORIAL   COMMENTARY 


[Mabk  XII,  41,  42. 


Authorized  Version. 
pretence  make  long  prayers :  these  shall  receive 
greater  damnation. 

41  And  Jesus  sat  over  against  the  treasury,  and 
beheld  how  the  people  cast  money  into  the  trea- 
sury: and  many  that  were  rich  cast  in  much. 

42  And  there  came  a  certain  poor  widow,  and 
she  threw  in  two  mites,  which  make  a  farthing. 


Bevised  Version. 

ers;  these  shall  receive  greater  condemnation. 

41  And  he  sat  down  over  against  the  treasury, 
and  beheld  how  the  multitude  cast  *  money 
into  the  treasury :  and  many  that  were  rich 

42  cast  in  much.  And  tliere  came  "^  a  poor 
widow,  and  she  cast  in  two  mites,  which 

43  make  a  farthing.    And  he  called  unto  him 


*  Gr.  hrass,     ^  Gr.  one. 

their  property.     But  compare  the  R.V.,  which  makes  these  words  begin  a 
new  sentence  ;  the  relative  in  the  A.  V.  obscures  the  sense. 

greater  damnation]  "thei  taken  longe  dom." — Wydif.  The  word  denotes 
"judgment,"  "punishment."  The  verb  from  which  it  comes  denotes  "to 
judge,"  pass  sentence,  condemn.  In  1  Cor.  xi,  29,  the  words  rendered  dam- 
nation^ discerning^  judged,  and  condemnation,  are  all,  in  the  original,  parts 
or  derivatives  of  the  same  word  ;  and  so  Wyclif  admirably  rendered  them  into 
the  language  of  his  day  by  words  connected  with  one  and  the  same  English 
verb ;  ' '  He  that  etith  and  drinkith  unworthili,  etith  and  drinkith  doom  to 
him,  not  wisely,  demyng  the  bodi  of  the  Lord...  and  if  we  demy  den  wisely  us 
silf  we  schulden  not  be  demyd,  but  while  we  be  demyd  of  the  lord  we  ben 
chastised,  that  we  be  not  dampnyd  with  this  world."  Compare  also  Chau- 
cer, Monk^s  Tale,  15091,  "  Dampnyd  was  he  to  deye  in  that  prison." — Bible 
Word  Book. 

41—41.     The  "Widow's  Mite. 

41.  And  Jesus  sat]  in  perfect  calmness  and  quietness  of  spirit  after  all 
the  fierce  opposition  of  this  "day  of  questions." 

the  treasury]  Lange  suggests  that  the  sacrifice  fund  is  meant,  which  was  dis- 
tinguished from  the  proper  temple  treasury,  though  belonging  to  it.  The  treas- 
ury, according  to  the  Rabbis,  consisted  of  thirteen  brazen  chests,  called 
"trumpets,"  because  the  mouths  through  which  the  money  was  cast  into  the 
chest  were  wide  at  the  top  and  narrow  below.  They  stood  in  the  outer 
"  Court  of  the  Women."  Nine  chests  were  for  the  appointed  temple  tri- 
bute, and  for  the  sacrifice-tribute,  that  is  money-gifts  instead  of  the  sacrifices; 
four  chests  for  freewill-ofiferings,  for  wood,  incense,  temple  decoration,  and 
burnt- offerings." — Lightfoot.  Alford  suggests,  that  there  was  a  building  of 
that  name,  according  to  Josephus  ;  but  the  former  interpretation  is  generally 
accepted. 

beheld]  The  imperfect  tense  in  the  original  implies  that  he  continued 
watching  and  observing  the  scene.  "  Christus  in  hodierno  quoque  cultu 
spectat  omnes." — Bengel. 

how  the  people]  "  Before  the  Passover,  freewill- ofi'erings  in  addition  to  the 
temple-tax  were  generally  presented." — Lange. 

42.  a  certain  poor  widoiv]  One  of  the  helpless  class  which  he  had  just 
described  as  devoured  by  the  extortion  of  the  scribes  and  Pharisees.  In  three 
words  Mark  presents  to  us  a  picture  of  her  desolation ;  she  was  alone,  she  was 
a  widow,  and  she  was  poor. 

two  mites]  The  primary  meaning  of  the  word  rendered  mite  is  thin  or  tiny. 
*  The  Lepton,  or  mite,  here  mentioned  was 

the  very  smallest  copper  coin  current 
among  the  Jews,  and  was  equal  to  about 
one- fifth  of  a  cent.  "Tenleptaisacopper 
coin  about  as  large  as  our  [copper]  cent, 
and  we  found  it  in  common  currency  at 
Athens. ' ' — Jacobus.  Two  lepta  made  one 
AssAEioN,  FAKTHiNQ.  Roman  Qiiadrans,  which  was  one-fourth 


Mark  Xn,  43-XIII,  1.]         ON   THE   GOSPEL   OF    MARK.  149 

Kevised  Version.  • 


his  disciples,  and  said  unto  them,  Verily  I 
say  unto  you,  This  poor  widow  cast  in  more 
than  all  they  which  are  casting  into  the  trea- 

44  snry :  for  they  all  did  cast  in  of  their  super- 
fluity ;  but  she  of  her  want  did  cast  in  all 
that  she  had,  even  all  her  living. 

13     And  aa  he  went  forth  out  of  the  temple, 


Authorized  Version. 

43  And  he  called  unto  him  his  disciples,  and 
saith  unto  them.  Verily  I  say  unto  you,  That 
this  poor  widow  hath  cast  more  in,  than  all  they 
which  have  cast  into  the  treasury : 

44  For  all  (hey  did  cast  in  of  their  abundance ; 
but  she  of  her  want  did  cast  in  all  that  she  had, 
even  all  her  living. 
I^HAP.  XIH.— And  as  he  went  out  of  the 

of  an  as.  This  poor  widow  gave  two;  Bengel  incorrectly  says,  she  might  have  kept 
one  ;  but  the  law  did  not  permit  giving  less  than  two,  though  the  offering  was  vol- 
untary. See  Schottgen  and  Cook.  She  gave  her  "all."  "If  we  have  regard 
to  the  origin  of  the  expression,  it  argues  more  of  presumption  than  humility 
to  call  any  gift,  as  many  do,  however  liberal,  unless  it  were  our  all,  a  'mite,' 
while  the  frequent  use  of  the  term  to  excuse  some  shabby  offering  which  costs 
the  donor  nothing,  is  a  remarkable  example  of  the  serene  unconsciousness 
with  which  persons  will  sometimes  pass  the  most  bitter  sarcasms  upon  them- 
selves. " — Davies. 

43.  7nore  in,  than  all  they~\  it  is  not  said  that  the  gifts  of  the  others  were 
worthless.  Many  possessed,  no  doubt,  no  worth  (Matt,  vi,  1);  others  a 
greater  or  a  less.  "It  is  not  so  much  for  the  rich  to  give  thousands  as  for  the 
poor  to  give  tens." — Jacobus.  "  Thus  Christ  shows  how  he  will  as  earnestly 
regard  the  smallest  service  of  any  of  his  people." — Stier'.  He  discovers  it 
amid  the  deepest  corruption. 

44.  of  their']  or  their  abundance,  "  of  that  thing  that  was  plenteous  to 
them."— TF^cZi/. 

she  of  her  wani^  "  of  hir  nyseste  sente  alle  thingis  that  she  hadde,  al  hir 
lyflode." — Wyclif.  After  this  incident  in  the  "court  of  the  women,"  and 
apparently  while  the  Saviour  was  still  there,  two  of  the  apostles,  Andrew  and 
Philip,  brought  to  him  the  inquiring  Grreeks,  who  had  desired  to  see  him 
(John  xii,  20-22).  No  sooner  did  he  behold  these  "inquirers  from  the 
west,"  than  he  broke  into  words  of  mysterious  joy  (John  xii,  24-26),  and 
presentiment  of  his  coming  passion  (John  xii,  27-28)  ;  after  which  was  heard 
the  last  of  the  three  heavenly  voices,  attesting  the  true  dignity  of  his  mission 
(John  xii,  28).  And  so  with  the  clear  pre-vision  that  he  was  about  to  be 
* '  lifted  up ' '  he  prepared  to  leave  the  temple,  which  he  was  never  to  enter 
again.     His  public  work  was  over. 

Practical  Lessons., — (1)  "  Grod  is  pleased  with  offerings  made  to  him  and 
his  cause.  (2)  We  are  to  give  to  his  cause.  (3)  The  proof  of  love  is  not 
merely  the  amount,  but  the  amount  compared  with  our  ability.  (4)  It  may 
be  proper  to  give  our  all  to  God,  and  trust  him  for  a  supply  of  our  wants. 
(5)  God  regards  the  humblest  giver,  and  loves  the  cheerful  giver.  (C)) 
Every  giver  may  ask  how  much  he  gives,  compared  with  what  he  has,  and 
why  he  gives."  A  man  "  has  contributed  his  mite  "  when  he  has  given  half 
his  living,  and  his  "two  mites"  when  he  gives  "  all  his  living." 

Ch.  XIII.     1 — 23.     Prophecies  of  the  Destruction  of  Jerusalem. 
(Tuesday,  12th  Nisan,  783,  April  4th,  A.D.  30.) 

The  following  discourse  on  the  mount  of  Olives  is  recorded  by  Matthew  and 
Luke  also.  The  prophecy  in  it  refers  to  the  fall  of  Jerusalem,  and  to  the  second 
coming  of  Christ.  The  disciples  asked  about  the  two  events,  and  the  answer 
relates  to  both.  The  difficulty  of  interpreting  the  prophecy  is  Increased  by 
this  blending  of  two  distinct  things ;  as  it  requires  great  care  and  judgment 
to  decide  what  relates  to  each  of  these  two  events. 

1.  And  as  he  loent]  Jesus  probably  passed  from  the  temple  down  the 
eastern  steps  toward  the  brook  Kedron. 


150 


A   PICTORIAL   COMMENTARY 


[Maek  XIII,  2. 


Revised  Version. 

one  of  his  disciples  saith  unto  him,  ^  Master, 

behold,  what  manner  of  stones  and  what 

2  manner  of  buildings !    And  Jesiis  said  unto 

him,  Seest  thou  these  great  buildings  ?  there 


AuTHOEizED  Version. 

temple,  one  of  his  disciples  saith  unto  him,  Mas- 
ter, see  what  manner  of  stones  and  what  build- 
ings ore  here  ! 

2  And  Jesus  answering  said  unto  him,  Seest 
thou  these  great  buildings  ?  there  shall  not  be 

1  Or,  Teacher. 

the  temple]  the  first  temple  built  by  Solomon,  B.  C.  1014-1007,  was  wonderful 
for  richness, beauty,  and  splendor.  Four  centuries  after,  it  was  destroyed  by  Neb- 
uzaradan,  under  Nebuchadnezzar,  B.  C.  586.  The  second  and  new  Temple  of 
Zerubbabel  was  built  on  the  site  of  Solomon's  Temple,  by  authority  of  Cyrus 
the  Persian,  and  completed  B.  C.  517.  A  rival  temple  was  built  on  Mount 
Gerizim,  by  the  Samaritans,  B.  C.  409.  The  temple  at  Jerusalem  was  plun- 
dered B.  C.  170,  and  again  in  B.  C.  54.  Herod  the  Great  began  to  restore 
and  enlarge  the  second  temple,  B.  C.  17,  and  finished  the  main  buildings  in 
about  eight  years  ;  but  the  work  was  only  fully  completed  under  Herod  Agrip- 
pa  II,  in  A.  D.  64.  It  was  destroyed  at  the  siege  of  Jerusalem  by  Titus,  A. 
I).  70. 

manner  of  stones']  the  enormous  size  of  the  marble  blocks  of  the  temple, 
the  grandeur  of  its  buildings,  awakened  the  admiration  of  one  of  the  disciples, 
and  he  directed  his  Master's  attention  to  them.  "The  buildings  or  struc- 
tures included  columns,  chambers,  porticoes,  that  were,  as  Luke  tells  us,  the 
votive  offerings  of  the  faithful  (Luke  xxi,  5)." — Ellicott.  Josephus  tells  us 
that  while  some  of  the  stones  were  forty-five  feet  long,  many  were  thirty-seven 
and  a  half  feet  long,  twelve  feet  high,  and  eighteen  broad. — Jos.  Bell.  Jud. 
6  ;  Ant.  XV,  11,  3. 
there  shall  not  be  left]  though  now  they  seem  immovably  fixed 
their  places.  Captain  Wilson,  of  the  Ordnance  Survey,  has  shown  that 
the  present  wall  has  been  rebuilt,  probably  on  the  foundation  of  the  older 
one,  and  that  the  same  stones  were  re-used.  These  older  stones  can  be  re- 
cognized by  their  character  and  marks.  The  prophecy  was  fulfilled,  but  the 
stones  are  left,  a  witness  to  the  accuracy  of  the  narrative.  In  less  than  forty 
years  after  this  prophecy,  ' '  Zion  was  ploughed  as  a  field,  and  Jerusalem  be- 
came heaps,  and  the  mountain  of  the  house  as  the  high  places  of  the  for- 
est" (Micah  iii,  12),  A.  D.  70.  The  Emperor  Titus  was  amazed  at  the  mas- 
sive buildings  of  Jerusalem,  and  traced  in  his  triumph  the  hand  of  God  (Jos. 
Bell.  Jud.  vi,  9,  1).     After  the  capture  of  the  city,  the  tenth  legion,  under 

the  command  of  Terentius  Rufus,  com- 
1  pleted  the  work  of  demolition,  and  Jose- 
I  phus  tells  us  {Bell.  Jud.  vii,  1,  1)  that  the 
I  whole  enclosing  walls  and  precincts  of  the 
I  temple  were  ' '  so  thoroughly  levelled  and 
dug  up  that  no  one  visiting  the  city  would 
_  believe  it  had  ever  been  inhabited."  And 
I  Captain  Wilson  asserts  that  nothing  is  now 
j  in  situ  in  the  Haram  wall,  except  per- 
I  haps  the  southwest  corner,  and  a  portion 
I  of  the  wall  under  the  Mahkama;  not  any 
I  portion  on  which  Jesus  and  his  disciples 
I  were  gazing ;  hence,  it  is  literally  fulfilled. 
I  Lange  aptly  suggests  that  the  language  of 
Jesus  is  intended  to  depict  a  riolent  rather 
than  a  regular  breaking  down  of  the  tem- 
ple.     Ryle  believes,  however,   that  our 
(From  photograph.)  Lord,  in  these  prophecies,  "had  in  view 


in 


THE  WAILING  PLACE  OF  THE  JEWS. 


Makk  XIII,  3-7.] 


ON   TJIE   GOSPEL   OF   MARK. 


151 


Kevised  Version. 

shall  not  be  left  here  one  stone  upon  another, 
which  shall  not  be  thrown  down. 

3  And  as  he  sat  on  the  mount  of  Olives  over 
against  the  temple,  Peter  and  James  and 

4  John  and  Andrew  asked  him  privately,  Tell 
us,  when  shall  these  things  tee?  and  what 
shall  be  the  sign  when  these  things  are  all 

5  about  to  be  accomplished?  And  Jesus  began 
to  say  unto  them,  Take  heed  that  no  man 

6  lead  you  astray.  3Iany  shall  come  in  mj 
name,  saying,  lam  he;  and  shall  lead  many 

7  astraj'.  And  when  ye  shall  hear  of  waraand 
rumours  of  wars,  be  not  troubled:  these 
things  must  needs  come  to  pass ;  but  the  end 


Authorized  Version. 

left  one  stone  upon  another,  that  shall  not  be 
thrown  down. 

3  And  as  he  sat  upon  the  mount  of  Olives, 
over  against  the  temple,  Peter  and  James  and 
John  and  Andrew  asked  him  privately, 

4  Tell  us,  when  shall  these  things  be?  and 
what  shall  be  the  sign  when  all  these  things  shall 
be  fulfilled? 

5  And  Jesus  answering  them,  began  to  say, 
Take  heed  lest  any  man  deceive  you: 

6  For  many  shall  come  in  my  name,  saying,  I 
am  Christ:  and  shall  deceive  many. 

7  And  when  ye  shall  hear  of  w  ars  and  rumours 
of  wars,  be  ye  not  troubled:  lor  such  things  must 
needs  be;  but  the  end  shall  not  be  yet. 

a  second  siege  of  Jerusalem,  and  a  seco?i<i  tribulation  accomijanying  that  siege, 
as  well  as  the  first  siege  and  tribulation  when  the  city  was  taken  by  Titus. ' ' 
He  finds  proof  of  this  view  in  Zech.  xiv.  This  interpretation  of  two  sieges, 
and  of  Christ's  coming  following  the  second  siege,  he  thinks,  renders  the  chap- 
ter "plain  and  intelligible." 

thrown  down']  the  Greek  is  more  closely  rendered  by  Canon  Cook,  "shall 
be  loosed,"  which  is  the  precise  impression  made  on  the  mind  of  an  engineer 
exploring  the  wall  now. 

3.  the  mount  of  Olives']  crossing  the  valley  of  the  Kedron,  the  little  com- 
pany ascended  one  of  the  footpaths  that  lead  over  the  mount  of  Olives  in  the 
direction  of  Bethany.  Wlien  they  had  reached  the  summit,  he  sat  down 
(Matt,  xxiv,  3 ;   Mark  xiii,  3). 

over  against  the  temple]  the  summit  of  Olivet  is  directly  opposite  or  facing 
the  temple  area,  and  from  it  there  is  a  fine  view  of  Jerusalem.  The  temple 
was  really  the  third  temple  5  the  first  temple  was  built  by  Solomon  and  de- 
stroyed by  Nebuchadnezzar ;  the  second  was  built  by  Ezra  and  Nehemiah : 
the  third  temple  was  an  enlargement  or  rebuilding  of  the  second,  and  was 
chiefly  the  work  of  Herod.  It  was  not  completed  until  after  the  death  of 
Christ. 

Peter  and  James  and  John  and  Andrew]  These  apostles  probably  now  sat 
nearest  to  their  Master.     Andrew  is  added  to  the  select  company  of  three. 

4.  what  shall  he  the  sign]  The  question,  as  given  more  fully  by  Matthew 
(xxiv,  3)  embraced  three  points:  (1)  the  time  of  the  destruction  of  the  tem- 
ple ;  the  sign  (2)  of  his  Coming  ;  and  (3)  of  the  end  of  the  world. 

5.  began  to  sai/]  which  is  something  more  than  ' '  said, ' '  as  Alexander  aptly 
suggests ;  (comp.  also  the  R.  V. )  and  seems  here  to  imply  that  what  he  said 
was  not  restricted  to  a  single  topic  ;  that  he  first  spoke  of  one  thing,  and  then 
proceeded  to  speak  of  another.  This  is  the  more  probable  because  our  Lord, 
instead  of  beginning  with  the  signs  or  premonitions  of  his  second  coming,  as 
m.any  seem  to  think  he  does,  and  as  the  twelve  may  have  expected,  begins  by 
telling  what  was  not  to  be  so  reckoned,  although  apt  to  be  mistaken  for  the 
signs  in  question. 

^  Take  heed]  the  disciples  appear  to  have  expected  Jesus  to  assume  the 
kingly  power  at  once.  "Having  been  convinced  that  as  soon  as  the  reign  of 
Christ  should  commence,  they  would  be  in  every  respect  happy,  they  leave 
warfare  out  of  the  account  and  fly  all  at  once  to  a  triumph." — Abbott.  "The 
four  moral  key-notes  of  the  discourse  on  the  last  things  are  ^  Beware,^ 
*  Wafchj^  ^ Endure j^  '  Pray.'  " — Farrar. 

6.  many  shall  come]  the  ' '  For ' '  is  omitted  in  R,  V. ,  as  also  in  verses  7 
and  9,  Doddridge  regards  Josephus'  history  of  the  Jewish  wars  as  the  best 
commentary  on  this  chapter.  Five  tokens  are  here  given:  (1)  the  rise  of 
false  prophets;  (2)  wars  and  rumors  of  wars;  (3)  the  rising  of  nation  against 


162 


A   PICTORIAL  COMMENa^ARY 


[Mark  XHI,  8,  9. 


Authorized  Version. 

8  For  nation  shall  rise  against  nation,  and 
kingdom  against  kingdom:  and  there  shall  be 
earthquakes  in  divers  places,  and  there  shall  be 
famines  and  troubles :  these  are  the  beginnings 
of  sorrows. 

9  But  take  heed  to  yourselves :  for  they  shall 
deliver  you  up  to  councils:  and  in  th^3  sj^ua- 
goguea  ye  shall  be  beaten:   and  ye  shall  be 


Revised  Yersion. 

8  is  not  yet.  For  nation  shall  rise  against  na- 
tion, and  kingdom  against  kingdom :  there 
shall  be  earthquakes  in  divers  places  ;  there 
shall  be  famines:  these  things  are  the  be- 
ginning of  travail. 

9  But  take  ye  heed  to  yourselves :  for  they 
shall  deliver  you  uptocouncils;  and  in  syna- 
gogues shall  ye  be  beaten;  and  before  gov- 
ernors and  kings  shall  ye  stand  for  my  sake, 

nation:  (4)  earthquakes;  (5)  famines  (some  MSS.  omit  troubles,  v.  8).  The 
A.  V.  implies  that  there  would  be  many  false  Messiahs,  or  false  Christs, 
though  that  is  not  necessarily  the  meaning  in  the  R.  V.  Since  the  fall  of  Je- 
rusalem, upwards  of  fifty  false  Christs  among  the  Jews  are  noticed  by  historical 
writers ;  it  is  not  known  that  mani/  appeared  before  that  event. 

8.  nation — against  7iation\  "  There  were  serious  disturbances,  (1)  which 
gave  rise  to  the  complaint  against  and  deposition  of  Flaccus,  and  Philo's  work 
against  him,  A.  D.  38,  in  which  the  Jews  as  a  nation  were  the  especial  objects 
of  persecution ;  (2)  At  Sileucia,  about  the  same  time,  in  which  more  than  fifty 
thousand  Jews  were  killed;  (3)  at  Jamnia,  a  city  on  the  coast  of  Judaea,  near 
Joppa.  Many  other  such  national  tumults  are  recorded  by  Josephus." — Al- 
ford. 

earthquakes']  the  following  are  some  of  the  great  earthquakes  noted  about 
that  time:  in  Crete,  about  A.  D.  51 ;  in  Phrygia,  in  63  ;  in  Laodicea,  in  60; 
in  Campania,  in  68 ;  in  Jerusalem,  in  67 ;  at  Pompeii,  in  63. 

the  beginnings  of  sorrows']  The  expression  here  is  remarkable,  and  so  the 
creation  is  said  to  be  *' groaning  and  travailing  "  (Rom.  viii,  22),  waiting  for 
its  regeneration  (Matt,  xix,  28)  or  new  birth.  For  the  fulfillment  of  these 
prophecies  comp.  Jos.  A7it.  xix,  1 ;  Tac.  Ann.  xii,  38 ;  xv,  22 ;  xvi,  13 ; 
Sen.  Ep.  xci.  Of  these  five  classes  of  signs  or  tokens,  the  first  was  false 
prophets  or  Christs.  There  were,  the  Egyptian  false  prophet  at  the  head  of 
thirty  thousand  men,  twelve  years  after  Christ's  resurrection;  Theudas,  Do- 
sitheus,  and  just  after  the  fall  of  Jerusalem,  Bar  Cochba,  Jonathan,  and  others. 
Hegessippus  says  many  false  Christs  caEae.  The  second  sign  was  wars :  a 
long  time  of  universal  peace  preceded  the  birth  of  Jesus  ;  after  his  death,  un- 
til Jerusalem  was  destroyed,  there  was  little  else  but  threatened  or  actual  war 
among  the  Jews.  The  third  and  fourth  signs  were  strikingly  fulfilled,  as  sec- 
ular history  testifies.  Tha  fifth  sign,  as  noted  by  Luke,  "  fearful  sights,"  etc., 
according  to  Josephus,  had  several  forms  of  fulfillment,  as  (1)  a  star  like  a 
sword  hanging  over  the  city ;  (2)  a  supernatural  light  in  the  temple  ;  (3)  the 
ma  5sive  eastern  gate  of  solid  brass,  requiring  twenty  men  to  open  it,  opened 
of  its  own  accord;  (4)  armies  fighting  in  the  clouds  ;  (5)  a  voice  in  the  tem- 
ple :  ''  Let  us  depart";  (6)  a  countryman  running  through  the  streets,  crying 

A  voice  against  Jerusalem  and  the  temple.  Woe,  woe  to  Jerusalem,"  etc. 
See  Hist.  V  Josephus.  But  Alexander  thinks  it  difficult  to  find  in  contem- 
porary history  a  state  of  things  answerable  to  this  description  before  the  down- 
fall of  Jerusalem,  the  local  wars  and  disturbances  being,  in  his  view,  too  in- 
significant to  exhaust  the  terribly  sublime  description.  These  "  signs  "  then 
preceded  the  destruction  of  Jerusalem,  but  realized  on  a  larger  scale  they  are 
to  herald  the  end  of  all  things  ;  comp.  1  Thess.  v,  3  ;  2  Thess.  ii,  2. 

9.  to  councils]  not  the  council,  i.  e.,  the  Sanhedrin,  but  the  loAver  courts. 
Some  were  brought  before  the  grejit  council,  as  in  Acts  iv,  3,  we  find  all  the 
apostles  brought  before  the  Sanhedrin  ;  and  again  in  Acts  v,  18,  27.  Simi- 
larly, Paul  was  brought  before  the  same  council.  Acts  xxiii,  1. 

in  the  synagogues  shall  yc  be  beaten']  ''  Of  the  Jews,"  says  Paul  (2  Cor.  xi, 
24),  "five  times  received  I  forty  stripes  save  one":  "thrice  was  I  beaten  with 


Mahk  Xin,  10-13.]  ON   THE   GOSPEL    OF   MARK.  153 


Authorized  Version. 


Kevised  Version. 


10  for  a  testimony  unto  them.  And  the  gospel 
must  first  be  preached  unto  all  the  nations. 

11  And  when  they  lead  you  to  judgement,  and 
deliver  you  up,  be  nol  anxious  beforehand 
what  ye  shall  speak:  but  whatsoever  shall 
be  given  you  in  that  hour,  that  speak  ye  :  for 
it  is  not  ye  that  speak,  but  the  Holy  Ghost. 

12  And  brother  shall  deliver  up  brother  to 
death,  and  the  father  his  child;  and  children 
shall   rise  up  against  parents,  and    ^  cause 

13  them  to  be  jiut  to  death .  And  ye  shall  be 
hated  of  all  men  for  my  name's  sake  :  but  he 
that  endureth  to  the  end,  the  same  shall  be 
saved. 


brought  befor<^  rulers  and  kings  for  my  sake,  for 
a  testimony  against  them. 

10  And  the  gospel  must  first  be  published 
among  all  nations. 

11  But  when  they  shall  lead  yon,  and  deliver 
you  up,  take  no  thought  beforehand  what  ye 
shall  speak,  neither  do  ye  premeditate:  hut 
■whatsoever  shall  be  given  you  in  that  hour,  that 
speak  ye:  for  it  is  not  ye  that  speak,  but  the 
Holy  Ghost. 

12  Now  the  brother  shall  betray  the  brother  to 
death,  and  the  father  the  son ;  and  children 
Bhall  rise  up  against  their  parents,  and  shall 
cause  them  to  be  put  to  death. 

13  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake :  but  he  that  shall  endure  unto  the 
end,  the  same  shall  be  saved.  1      i  Or,  'put  them  to  death 

rodsy     It  was  part  of  the  duties  of  the  Chazzan,  or  minister  in  each  syna- 
gogue, to  maintain  order  and  scourge  the  condemned. 

before  rulers  and  kings]  The  Roman  tetrarchs  are  sometimes  called  kings. 
Paul  stood-before  Felix  (Acts  xxiv,  10-22),  Feshis  {Acts  xxy,  1-11),  Agrippa 
(Acts  xx^d,  1-23),  Nero  (2  Tim.  iv,  16).  The  general  persecutions  of  Christ- 
ians in  later  times,  under  Nero,  in  which  Peter  and  Paul  suffered  martyrdom, 
may  also  be  alluded  to.  Schaff  doubts  whether  prophecy  has  such  specific 
ftilfillment  as  some  commentators,  like  Alford,  advocate,  and  Lange  suggests 
that  the  wars  referred  to  extend  to  the  end  of  the  world. 

10.  the  gospel  must  first  he  published']  or  "  proclaimed."  The  gospel  was 
proclaimed  throughout  the  Roman  Empire,  from  Arabia  to  Damascus,  from 
Jerusalem  to  Illyricum,  in  Italy  and  in  Spain,  during  the  lifetime  of  some  of 
his  hearers.  Comp.  Rom.  xv,  19,  24,  28 ;  Col.  i,  6,  23.  Alexander  accepts 
the  general  spread  of  the  church  before  the  fall  of  Jerusalem,  as  a  substantial 
fulfillment  of  this  prediction.  One  point  is  clear,  as  Canon  Cook  suggests  : 
tribulation  must  be  the  portion  of  the  church  whatever  may  be  the  duration 
of  the  interval  during  which  the  gospel  is  to  be  proclaimed  in  the  world. 

11.  take  no  thought  beforehand]  See  R.  V.  "  Nyle  the  thenke  what 
ye  schulen  speke." — Wyclif.  ^^  Thought ^^^  in  the  time  of  King  James, 
signified  undue  care  or  anxiety.     Shakespeare,  Jul.  Cces.  ii,  i,  186,  says, 

"  If  he  love  Caesar,  all  that  he  can  do 
Is  to  himself  take  thought  and  die  for  Caesar." 

but  whatsoever  shall  he  given  you]  the  Greek  word  rendered  premeditate 
is  the  common  phrase  for  committing  to  memory  a  speech,  as  opposed  to 
extempore  speaking.  It  is  omitted  in  several  MSS.  and  in  the  R.  V.  If  re- 
tained it  gives  no  warrant  to  ministers  who  get  up  to  preach  unprepared 
every  Sunday.  SuCh  a  perverted  "application  of  this  passage  is  utterly  un- 
justifiable." Comp.  Matt,  x,  19,  20,  where  the  words  occur  as  a  portion  of  our 
Lord's  charge  to  his  twelve  apostles.  "  These  were  very  weighty  words  for 
the  Roman  Christians,  at  a  time  when  the  martyrdom  of  the  apostles  Peter 
and  Paul,  in  Rome,  was  about  to  take  place." — Lange.  The  apostles,  ac- 
cording to  Alexander's  view,  were  simply  to  be  the  channels  of  the  revela- 
tions which  the  Holy  Spirit  would  make  at  such  times. 

13.  he  that  shall  endure]  ' '  he  that  shall  susteyne  in  to  the  ende. "  —  Wyc- 
lif The  endu-rance  here  spoken  of  is  the  brave  andpcristent  endurance  of  the 
Christian  in  faith  and  love.  In  this  noble  word,  the  "  queen  of  virtues,"  as 
Chrysostom  does  not  fear  to  call  it,  "  there  always  appears  in  the  New  Testa- 
ment a  background  of  manliness ;  it  does  not  mark  merely  the  endurance, 
the  'sustinentiam,'  or  even  the  'patientiam,  but  the  ''  perseverantiam,^  the 
'  brave  patience  '  with  which  the  Christian  contends  against  the  various  hind- 


154 


A   PICTORIAL   COMMENTARY 


[I\lARK  XIII,  14, 


Revised  Version. 

14:  But  when  ye  see  the  abomination  of  deso- 
lation standing  where  he  ous:ht  not  (let  him 
that  readeth  understand),  then  lut  them  that 


Authorized  Version. 

14  But  when  ye  shall  see  the  abomination  of 
desolation,  spoken  of  by  Daniel  the  prophet, 
standing  where  it  ought  not,  (let  him  that  read- 
eth understand,)  then  let  them  that  be  in  Judea 
flee  to  the  mountains  : 

ranees,  persecutions  and  temptations  that  befall  him  in  his  conflict  with  the 
inward  and  outward  world. ' '  For  further  accounts  of  the  fulfillment  of  these 
prophecies  consult  the  Acts  and  Epistles  ;  the  writings  of  Josephus,  and  of 
Koman  writers,  as  Seneca,  Epis.  xci,  9 ;  Suetonius,  Claud,  xviii,  Tacitus 
Ann.  XV,  44:,  and  Pliny,  Epis.  x,  97. 

Practical  Teaching. —  Make  it  a  rule  that  never  a  day  shall  pass  with- 
out speaking  for  Christ.  People  won't  like  it.  If  you  are  a  living  witness 
for  Christ  it  makes  people  against  you.  You  will  suffer  persecution  and  be 
spoken  against,  and  yet  they  will  send  for  such  a  man  first  when  they  are  in 
trouble,  or  on  their  death-bed.  The  man  that  is  popular  with  the  world  is 
not  a  friend  of  Jesus." — Moody. 

14.  But  when  ye  shall  see]  He  had  distinctly  foretold  the  destruction  of 
Jerusalem,  now  he  notices  some  signs  which  would  precede  its  fall,  and  tells 
them  how  they  may  secure  their  own  safety. 

the  abomination  of  desolation]  This  expression  comes  from  Dan.  ix,  27, 
"and  for  the  overspreading  of  abominations  he  shall  make  it  desolate,''''  or, 
as  it  is  rendered  in  the  margin,  "and  upon  the  battlements  shall  be  the  idols 
of  the  desolator.^^  The  Septuagint  renders  it,  "and  upon  the  temple  the 
abomination  of  desolations;"  comp.  2  Mace,  vi,  2.  Hengstenberg  would 
translate  it,  "and  over  the  top  of  abomination  comes  the  desolation."  In  the 
Apocrypha  it  is  applied  to  the  profanation  of  the  altar  by  Antiochus,  1  Mace. 
i,  54.  The  key  to  the  interpretation  seems  to  be  supplied  by  Luke  xxi,  20, 
"  And  when  ye  shall  see  Jerusalem  compassed  with  armies,  then  know  that 
the  desolation  thereof  is  nigh."  Hence,  some  would  understand  it  to  denote 
(1)  any  and  all  the  abominations  practiced  by  the  Romans  on  the  place  , 
where  the  temple  stood.  (2)  Others,  the  eagles,  the  standards  of  the  Roman 
army  which  were  held  in  abomination  by  the  Jews.  The  Roman  eagles, 
therefore,  losing  over  the  site  of  the  temple,  '^  where  they  ought  not,^^  and 
"compassing"  the  city  (Luke  xxi,  20),  was   the  sign  that  the  Holy  Place 

had  fallen  under  the  dominion  of  the 
idolaters.  Others  (3)  would  refer  the 
words   not  only  to  the  Roman  eagles. 


but  to  the  outrages  of  lust  and  murder 
perpetrated  by  the  '  'zealots, '  'which  d^ove 
every  worshipper  in  horror  from  the  sa- 
cred courts.  See  Jos.  Bell.  Jud.  iv,  3,  7. 
The  second  explanation  is  'ingeniously 
urged  by  Greswell,  and  is  accepted  by 
many ;  but  the  first  view,  that  it  applies 
to  the  pollution  of  the  temple  in  any 
way,  is  preferable. 

spoken  of  by  Daniel]  This  phrase  is 
omitted  in  many  MSS.  and  is  dropped  in 
the  R.V.  It  is  found  inMatthew, however. 
The  reference  is  generally  held  to  be  to 
Dan.  ix,  27,  but  Calvin  stoutly  disputes 
this,  and  thinks  it  refers  to  Dan.  xii,  IL 
flee  to  themountains]  Compare  the  flight 
of  Lot  from  the  "  cities  of  the  plain." 
Gen.  xix,  17.     Eusebius  says  the  Christians  were  warned,  by  a  revelation,  to 


ROMAN   STANDARDS, 


Mabk  XIII,  15-18.] 


ON   THE    GOSPEL   OF   MARK. 


155 


Authorized  Veksion, 

15  And  let  him  that  is  on  the  housetop  not  go 
down  into  the  house,  neither  enter  therein,  to  take 
anything  out  of  his  house : 

16  And  let  him  that  is  in  the  field  not  turn 
back  again  for  to  take  up  his  garment. 

17  But  woe  to  them  that  are  with  child,  and  to 
them  that  give  suck  in  those  days  I 

18  And  pray  ye  that  your  flight  be  not  in  the 
winter. 


Kevised  Version. 

15  are  in  Judsea  flee  unto  the  mountains  :  and 
let  him  that  is  on  the  housetop  not  go  down, 
nor  enter  in,  to  take   anything  out  of  bis 

16  house ;  and  let  him  that  is  in  the  field  not 

17  return  back  to  take  his  cloke.  But  woe  uni  o 
them  that  are  with  child  and  to  them  that 

18  give  suck  in  those  days !     And  pray  ye  that 

19  it  be  not  in  the  winter.   For  those  days  shall 


flee  to  Pella.  Hence,  the  Jewish  Christians  fled  from  Jerusalem  to  this  Persean 
town,  a  distance  of  about  100  miles.  Hammond  notices  the  providential  and 
temporary  raising  of  the  siege  by  Gallus  (who  could  have  taken  the  city),  thus 
affording  an  opportunity  for  escape  to  those  heeding  the  warning  of  Jesus. 
So  far  as  known,  not  a  single  Christian  Jew  perished  in  the  fall  of  Jerusa- 
lem. '' Somewhere  on  the  slopes  of  Gilead,  near  the  scene  of  Jacob's  first 
view  of  the  land  of  his  descendants,  and  of  the  capital  of  the  exiled  David, 
was  Pella  (identified  with  Tuhakat  Fah'l),  so  called  by  the  Macedonian 
Greeks  from  the  springing  fountain,  which  likened  it  to  the  birthplace  of 
their  own  Alexander... From  these  heights  Abner,  in  his  flight  from  the 
Philistines,  and  David,  in  his  flight  from  Absalom,  and  the  Israelites,  on  their 
way  to  Babylon,  and  the  Christian  Jews  of  Pella  caught  the  last  glimpse  of 
their  familiar  moutains." — Stanley. 

15.  neither  enter  therehi]  The  houses  of  Palestine  were  furnished  with  a 
flight  of  steps  outside,  by  which  the  housetops  could  be  reached  without  actu- 
ally entering  the  house.  Comp.  chap,  ii,  3,  12.  Roofs  are  used  for  sleep,  re- 
tirement, prayer,  or  secretion.  The  Christians  were  thus  warned  by  our  Lord 
to  flee  by  the  outside  staircase,  or  to  run  along  the  roofs  to  the  city  wall,  and  so 
make  their  escape. 

16.  his  garmenf]  i.e.  his  "outer  garment." 

18,  pray  ye~\  The  fatalist  and  skeptic  may  smile  at  this  exhortation,  but 
it  is  based  on  the  profoundest  philosophy.  The  interposition  of  providence  in 
answer  to  prayer  may  be  made,  not  within  a  line  seen  by  the  suppliant,  but  in 
one  which  is  to  meet  him  on  his  path.  "Herein,"  observes  Isaac  Taylor,  "  is 
especially  manifested  the  perfection  of  divine  wisdom,  that  the  most  surprising 
conjunctions  of  events  are  brought  about  by  the  simplest  means,  and  in  a  man- 
ner that  is  perfectly  in  harmony  with  the  ordinary  course  of  human  affairs. 
This  is,  in  fact,  the  great  miracle  of  providence;  that  no  miracles  are  needed  to 
accomplish  its  purposes."  And  J.  McCosh  calmly  urges,  "  Read  in  the  spirit 
of  faith,  striking  coincidences  will  everywhere  manifest  themselves.  What 
singular  union  of  two  streams  at  the  proper  place  to  help  on  the  exertions  of 
the  great  and  good  !  What  curious  intersections  of  cords  to  catch  the  wicked 
as  in  a  net,  when  they  are  prowling  as  wild  beasts  1  By  strange,  but  most 
opposite  correspondences,  human  strength,  when  set  against  the  will  of  God, 
is  made  to  waste  away,  under  God's  burning  indignation  against  it, as  in  heathen 
story  Meleager  wasted  away  as  the  stick  burned  which  his  mother  held  in 
the  fire." — Divine  Government,  pp.  176,  203. 

he  not  in  the  winterl  with  its  rains  and  storms  and  swollen  torrents, 
"ne2Y/ier;"  Matthew  adds  (xxiv,  20),  ^^  on  the  sabbath  day^  The  reading 
"it"  of  the  revised  version,  in  place  of  "your  flight,"  refers,  rather  to  the 
siege,  which  took  place  in  our  October.  But  if  Christ  intended  to  refer  to  the 
flight  of  Christians,  as  in  A.V.,  it  is  remarkable  that  immediately  after  the  de- 
feat and  temporary  raising  of  the  siege  by  Gallus,  their  flight  probably  took 
place,  which  was  in  one  ofthe  mildest  months  in  Syria.  For(l)  the  compassing 
of  the  city  by  the  Roman  armies  spoken  of  by  Luke  (xxi,  20)  took  place  at 
the  commencement  of  October,  a.d.  66,  when  the  weather  was  yet  mild  and 


166  A    PICTOKIAL   COMMENTARY  [Mask  Xni,  19, 20. 


Eevised  Version. 
be  tribulation,  such  as  there  hath  not  been 
the  like  irom  the  beginning  of  the  creation 
which  God  created  until  now,  and  never 
20  shall  be.  And  except  the  Lord  had  shortened 
the  days,  no  fleeh  would  have  been  saved : 
but  for  the  elect's  sake,  whom  be  chose,  he 


Authorized  Version. 

19  For  in  those  days  shall  be  affliction,  such  as 
was  not  from  the  beginning  of  the  creation  which 
God  created  unto  this  time,  neither  shall  be. 

20  And  except  that  the  Lord  had  shortened 
those  days,  no  Hesh  should  be  saved :  but  for  the 
elect's  sake,  whom  he  hath  chosen,  he  hath 
shortened  the  days. 

favorable  for  travelling  :  (2)  the  final  siege,  if  any  Christian  Jews  lingered  on 
till  then,  took  place  in  the  still  more  open  months  of  April  or  May.  See  Lew- 
in's  Fasti  Sacri,  pp.  344  and  358.  The  Jewish  custom,  which  forbade  travel- 
ling on  the  sabbath  beyond  a  distance  of  20U0  ells,  would  make  the  Christian 
Jews'  travelling  on  that  day  infinitely  more  difficult,  even  though  they  might 
themselves  be  possibly  free  from  any  scruple.  *'  They  would,  in  addition  to 
other  embarrassments,  expose  themselves  to  the  severest  persecutions  of 
fanaticisms. ' ' — Lange. 

19,  such  as... from  the  beginning  of  the  creation']  Josephus  declares  of 
the  calamities  attending  the  fall  of  Jerusalem,  in  almost  the  words  of  this 
prophecy,  "the  misfortunes  of  all  men,  fro7n  the  beginning  of  the  world, 
if  they  be  compared  to  those  of  the  Jews,  are  not  so  terrible  as  theirs  were," 
*'  nor  did  any  age  ever  produce  a  generation  more  fruitful  in  wickedness, /row 
the  beginning  of  the  ivorld.'^  The  city  was  densely  crowded  by  the  multi- 
tudes which  had  come  up  to  the  Passover.  Pestilence  ensued,  and  famine 
followed.  The  commonest  instincts  of  humanity  were  forgotten.  Acts  of 
violence  and  cruelty  were  perpetrated  without  compunction  or  remorse,  and 
barbarities  enacted  which  cannot  be  described.  Mothers  snatched  the  food 
from  the  mouths  of  their  husbands  and  children,  and  one  mother  of  rank 
actually  killed,  roasted,  and  devoured  her  infant  son,  and  was  discovered  by 
some  who  sought  to  rob  her  of  her  food.  (Comp.  Lev.  xxvi,  29;  Deut. 
xxviii,  66,  57).  Dead  bodies  filled  the  houses  and  streets  of  the  city,  while 
cruel  assassins  rifled  and  mangled  with  the  exultation  of  fiends.  The  hor- 
rors of  the  war,  famine  and  pestilence  combined  were  indescribable.  The 
besieged  devoured  even  the  filth  of  the  streets,  and  so  excessive  was  the 
stench  that  it  was  necessary  to  hurl  600,000  coi-pses  over  the  wall,  while  97,- 
000  captives  were  taken  during  the  war,  and  more  than  1,100,000  perished 
inlhe  siege,  and  nearly  500,000  more  in  various  conflicts  accompanj-ing  the 
fall  of  Israel,  which  occurred  elsewhere  in  the  land.  See  Josephus,  Bell. 
Jud.  vi,  9,  3;  Tacitus,  Hist,  v,  13;  Milma^'s  History  of  the  Jews  ii,  16; 
Merivale's  History  of  the  Romans,  vi,  59. 

20.  except  that  the  Lord  had  shortened']  If  in  God's  pitying  mercy  the 
number  of  those  awful  days  had  not  been  shortened,  no  flesh  could  have  been 
saved,  referring,  of  course,  to  the  Jewish  people. 

for  the  elecfs  sake]  i.  e.  for  the  sake  of  the  Christians.  This  was  fulfilled 
literally,  though  the  city  was  strong,  and  the  provisions  ample  for  many  years' 
siege. 

he  hath  shortened]  They  were  shortened,  (1)  by  the  order  of  Claudius 
stopping  Agrippa  from  completing  the  fortifications  of  Jerusalem  ;  (2)  by 
the  division  and  factions  among  the  Jews  ;  (3)  by  the  burning  of  the  stores  of 
provisions,  which  were  sufficient  for  a  siege  of  several  years  ;  (4)  by  the 
abandonment  of  the  towers  of  the  fortification  by  the  Jews,  on  the  arrival  of 
Titus  ;  (5)  by  the  vigorous  attacking  and  storming  of  the  city,  instead  of 
sitting  out  a  siege.  Titus  encircled  the  city  with  a  wall,  five  miles  in  extent, 
and  fortified  it  with  thirteen  strong  garrisons,  in  the  almost  incredibly  short 
space  of  three  days,  and  Josephus  makes  special  mention  of  his  eagerness 
to  bring  the  siege  to  an  end.  The  city,  which  in  the  time  of  Zedekiah  (2 
Kings  XXV,  1-6 ;  Jer.  xxxix,  1,  2)  had  resisted  the  forces  of  Nebuchadnez- 


Mabk  XIII,  21-26.]  ON  THE  GOSPEL   OF   MARK.  157 


AuTHOEiXED  Version. 

21  And  th-en  if  any  man  shall  say  to  j'ou,  Lo, 
here  is  Christ:  or,  lo,  he  is  there;  believe  him 
not: 

22  For  false  Christs  and  false  prophets  shall 
rise,  and  shall  shew  signs  and  wonders,  to  se- 
duce, if  it  were  possible,  even  the  elect. 

23  But  take  ye  heed:  behold,  I  have  foretold 
you  all  things 


Revised  Version. 

22  shortened  the  daj-s.  And  then  if  any  man 
shall  say  unto  you,  Lo,  here  is  the  Christ ; 

22  or,  Lo,  there ;  believe  ^  it  not :  for  there  shall 
arise  false  Christs  and  false  prophets,  and 
shall  shew  signs  and  wonders,  that  they  may 

23  lead  astray,  if  possible,  the  elect.  But  take 
ye  heed:  behold,  I  have  told  you  all  things 
beforehand. 


24  But  in  those  days,  after  that  tribulation,  the  24  But  in  those  days,  after  that  tribulation, 
sun  shall  be  darkened,  and  the  moon  shall  not  ;  the  sun  shall  be  darkened,  and  the  moon 
give  her  light,                                                              i  25  shall  not  give  her  light,  and  the  stars  shall 

25  And  the  stars  of  heaven  shall  fall,  and  the  j  be  falling  from  heaven,  and  the  powers  that 
powers  that  are  in  heaven  shall  be  shaken.  26  are  in  the  heavens  shall  be  shaken.     And 

26  And  then  shall  they  see  the  Son  of  man  !  then  shall  they  see  the  Son  of  man  coming  in 
coming  in  the  clouds  with  great  power  and  j 

glory.  I 

1  Or,  tiim 

zar  for  sixteen  months,  was  taken  by  the  Romans  in  less  than  five.     The 
strong  language  also  seems  to  have  reference  to  tribulations  in  the  last  times. 

22.  false  Christs  and  false  prophets']  "  Josephus  lells  us  that  false  pro- 
phets and  impostors  prevailed  on  multitudes  to  follow  them  into  the  deseit, 
promising  there  to  display  signs  and  wonders  (comp.  Acts  xxi,  38)  ;  and  even 
at  the  last,  when  the  temple  was  in  flames,  numbers  of  all  ages  flocked 
thither  from  the  city,  upon  the  proclamation  of  a  false  prophet,  and  of  six 
thousand  assembled  there  on  this  occasion,  not  one  escaped  the  fire  or  the 
sword.  But  such  imposture  is  to  be  still  more  signally  realized  with  '  signs 
and  lying  wonders''  before  the  final  coming  of  Christ  (2  Thess.  ii,  1-lOj." — 
Madear. 

23.  But  take  ye  heed]  Do  not  ye  be  deluded;  implying  that  these  pre- 
dictions would  have  a  fulfillment  in  their  day. 

24 — 31.     The  Second  Coming  of  the  Lord. 

(Time  same  as  last  Section.) 

24.  in  those  days]  This  verse  is  explained  in  two  ways;  (1)  figuratively; 
which  limits  ''  those  days  "  to  the  fall  of  Jerusalem,  and  also  "that  tribula- 
tion "  to  the  same  event.  Then  the  rest  of  the  verse  is  understood  to  be 
figures,  by  which  national  and  social  revolutions  are  predicted,  and  that  the 
coming  of  the  Son  of  man,  in  v.  26,  is  an  invisible  coming  as  at  the  destruc- 
tion of  Jerusalem.  (2)  The  other  maybe  called  the  literal  view ;  it  explains 
"those  days"  to  be  the  latter  days,  near  the  end  of  the  world,  and  that  a 
change  in  nations  and  in  nature  is  implied,  and  a  visible  coming  of  the  Son 
of  man.  In  regard  to  the  general  description  in  this  chapter,  Abbott  holds 
that  there  have  been  more  remarkable  wars,  famines,  pestilences,  and  earth- 
quakes since,  than  before  the  fall  of  Jerusalem,  and  understands  the  lan- 
guage to  apply  to  a  long  period  of  conflict  and  trial  before  the  end  will 
appear. 

the  sun  shall  be  darkened]  ' '  The  Jews  expected  that  great  calamities  would 
precede  the  advent  of  the  Messiah ;  yet  at  the  time  when  these  calamities 
.^^hould  have  reached  their  height,  they  hoped  that  he  would  unexpectedly 
appear. " — Kuinoel. 

26.  shall  they  see  the  Son  of  man]  either  at  the  calamities  attending  the 
fall  of  Jerusalem,  if  the  figurative  view  of  v.  24  is  accepted;  or  near  the 
end  of  the  world,  if  the  literal  view  be  taken.  For  the  title  Son  of  man, 
see  note  on  ch.  ii,  10,  and  compare  John  v.  22,  27,  "the  Father  judgeth  no 
man,  but  hath  committed  all  judgment  unto  the  son,  and  hath  given  him 
authority  to  execute  judgment  also,  because  he  is  the  Son  of  man.''^ 

in  the  clouds]  so  the  Angels  said  to  the  Apostles  at  the  ascension  (Acts  i, 


158 


A   PICTORIAL   COMMENTARY 


[Mark  XIII,  27-31. 


AfTHORizED  Version. 


Revised  Version. 

27  clouds  with  great  power  and  glory.  And 
then  shall  he  send  forth  the  angels,  and  shall 
gather  together  his  elect  from  the  four  winds, 
from  the  uttermost  part  of  the  earth  to  tlie 
uttermost  part  of  heaven. 

28  Now  from  the  fig  tree  learn  her  parable : 
when  her  branch  is  now  become  tender,  and 
putteth  forth  its  leaves,  ye  know  that  the 

29  summer  is  nigh;  evenso  ye  also,  whenyesee 
these  things  coming  to  pass,  know  ye  that 

30  ^  he  is  nigh,  even  at  the  doors.  Verily  I  say 
unto  you,  This  generation  shall  not  pass 
away,  until  all  these  things  be  accomplished. 

31  Heaven  and  earth  shall  pas&  a,v.ay  i  i>ut  my 


27  And  then  shall  he  send  his  angels,  and  shall 
gather  together  his  elect  from  the  four  winds, 
from  the  uttermost  part  of  the  earth  to  the  ut- 
termost part  of  heaven. 

28  Now  learn  a  parable  of  the  fig  tree :  When 
her  branch  is  yet  tender,  and  putteth  forth 
leaves,  ye  Icnow  that  summer  is  near: 

29  So  ye  in  like  manner,  when  ye  shall  see 
these  things  come  to  pass,  know  that  it  is  nigh, 
eceyi  at  the  doors. 

30  Verily  I  say  unto  you,  that  this  generation 
shall  not  pass,  till  all  these  things  be  done. 

31  Heaven  and  earth  shall  jjass  away :  but  my 
words  shall  not  pass  away. 

1  Or,  it 

11) ;  and  Daniel  foresaw  him  coming  with  the  clouds  of  heaven  (Dan.  vii, 
13.  14). 

27.  then  shall  he  send  his  angels']  to  him  God  hath  delegated  the  universal 
and  final  judgment  of  mankind,  that  "  as  in  our  nature  he  performed  all  that 
v/as  requisite  to  save  us,  as  in  our  nature  he  was  exalted  to  God's  right  hand, 
to  rule  and  bless  us,  so  he  shall  in  our  nature  appear  to  judge  us." — Barrow^ s 
Sermons. 

28.  the  Jig  tree']  They  had  already  been  taught  one  lesson  from  the 
withered  fig  tree.  "Our  Lord  having  spoken  of  the  signs  preceding  the  two 
grand  events  concerning  which  the  apostles  inquired  (Comp.  Matt,  xxiv, 
1-30),  begins  to  speak  of  the  time  of  them." — Wesley. 

29.  it  is  nigh]  or  "  he  "  i.  e.  the  judge  spoken  of  in  verse  26. 

everi  at  the  doors]  There  is  no  "eyew"  in  the  original.  So  James  says, 
"Behold,  the  Judge  standeth  before  the  door^^  (James  v,  9).  "There  is 
something  solemn  in  the  brevity  of  the  phrase,  without  the  nominative  ex- 
pressed. ' '  —  Wordsworth. 

30.  this  generation  shall  not  pass]  The  word  rendered  generation  de- 
notes (1)  birth,  age;  (2)  descent;  (3)  a  generation  of  men  living  at  the  same 
time  ;  (4)  in  a  wider  sense,  a  nation,  or  race.  The  meaning  of  this  passage 
is  variously  given :  Some  as  Alexander  hold  that  it  refers  to  the  Jews  then 
living  ;  others  to  the  Jewish  nation ;  and  still  others  to  the  Jews  as  a  people. 
The  prophecy  certainly  cannot  be  said  to  have  had  a  complete  fulfillment  dur- 
ing the  lifetime  of  those  living  when  it  was  uttered,  nor  indeed  during  the 
existence  of  the  Jewish  nation.  The  Jewish  people  still  maintain  their 
separateness  though  scattered  widely,  and  have  every  prospect  of  long  con- 
tinuance. Geikie  interprets  the  three  accounts  to  mean  that  "this  genera- 
tion of  living  men  shall  not  have  passed  away,  before  the  beginning  of  the 
age  of  the  Messiah,  to  be  ushered  in  by  the  fall  of  Israel,  and  to  be  closed 
by  all  the  signs,  has  come."  Maclear  and  Perowne  suggest  "(1)  In  refer- 
ence to  the  destruction  of  Jerusalem,  he  declares  that  the  generation  of  the 
literal  Israel  then  living  would  not  pass  away  before  the  judgments  here  pre- 
dicted would  fall  upon  Jerusalem,  just  as  God  had  made  their  forefathers 
wander  in  the  wilderness  "  until  all  the  generation  was  consumed  "  that  had 
come  out  of  Egypt  "and  done  evil  in  the  sight  of  the  Lord  "  (Num.  xxxii, 
13) ;  (2)  Iji  reference  to  his  second  coming,  and  the  world  at  large,  he  affirms 
that  the  race  of  men,  and  especially  the  generation  of  them  that  sought  the 
Lord  (Ps.  xxiv,  6),  the  faithful  seed  of  Abraham,  should  not  pass  away  until 
all  these  things  should  be  fulfilled.  This  is  substantially  the  same  idea  pre- 
sented by  Geikie. 

31.     but  my  words  shall  not  pass  away]  Never  did  the  speaker   seom  to 
stand  more  utterly  alone  than  when  he  uttered  this  majestic  utterance.   Never 


Mark  XIII,  32-34.]  ON   THE    GOSPEL    OF    MARK.  159 


Revised  Version. 


32  words  shall  not  pass  away.  But  of  that  day 
or  that  hour  kaoweth  no  one,  not  even  the 
angels  in  heaven,  neither  the  Son,  but  the 

33  Father.     Take  ye  heed,  watch  ^  and   pray : 

34  for  ye  know  not  when  the  time  is.  It  U  as 
■when  a  man,  sojourning  in  another  country, 


Authorized  Version. 

32  But  of  that  day  and  thatYioMV  knoweth  no 
man,  no,  not  the  angels  Avhich  are  in  heaven, 
neither  the  Son,  but  the  Father. 

33  Take  ye  heed,  watch  and  pray :  for  ye  know 
not  when  the  time  is. 

34  For  the  Son  of  man  is  as  a  man  taking  a  far 
journey,  who  left  his  house,  and  gave  authority 

1  Some  ancient  authorities  omit  andprcuj. 

did  it  seem  more  improbable  that  it  would  be  fulfilled.  But  as  we  look 
across  the  centuries  we  see  how  it  has  been  realized.  His  words  have  passed 
into  laws ;  they  have  passed  into  doctrines  ;  they  have  passed  into  proverbs ; 
they  have  passed  into  consolations  ;  but  they  have  never  "  passed  away." — 
Camb.  Bible. 

32 — 37.    Final  Exhortation  to  Watchfulness. 

32.  neither  the  Sori]  Since  the  times  of  the  early  Fathers  until  now, 
critics  have  wrestled  with  this  expression,  to  find  a  satisfactory  solution,  and 
relieve  the  seeming  contradiction  between  this  denial  of  knowledge  and  the 
omniscience  of  the  Saviour.  (I)  Ambrose  rejected  the  clause  as  an  Arian 
interpolation,  but  this  is  proved  to  be  unfounded ;  the  clause  is  in  all  the 
ancient  MSS.  and  versions,  and  it  is  unlikely  the  Arians  could  have  tampered 
with  them  all.  (2)  Augustine  said  it  meant  that  it  was  not  a  fact  which 
Christ  had  received  to  tell,  as  it  was  not  to  be  known  by  the  disciples  ;  so 
Luther,  Melancthon,  the  oldej  Lutherans,  Porteus,  Bengel,  and  Whitby,  sub- 
stantially held.  (3)  That  the  Son  was  not  at  the  time  in  possession  of  the 
knowledge  (similar  to  No.  2),  as  maintained  by  Lange,  or  did  not  know  it  in 
his  Mediatorial  office,  as  Alford  suggests  ;  but  Schaff  rejects  these  interpreta- 
tions as  "  make-shifts."  (4)  That  as  the  Son  of  man,  in  his  human  nature 
he  did  not  know  it;  this  is  the  view  substantially  of  Athanasius,  Cyril,  Chrys- 
ostom,  Calvin,  Ryle,  Alexander,  Clarke,  J.  Pye  Smith,  Sumner,  Da  Costa, 
Schaff,  and  the  great  majority  of  later  commentators.  This  last  view  does 
not  remove  the  real  difficulty,  though  it  may  be  said  to  relieve  it  somewhat. 
For  as  Bishop  Sumner  aptly  remarks,  "it  is  hard  to  understand,  how  the 
Son  coming  in  the  flesh  should  divest  himself  of  knowledge  which  he  pos- 
sessed as  G-od,  in  the  same  way  as,  confessedly,  he  divested  himself  of  im- 
mortality.'''' How  could  he  be  ignorant  of  anything,  when  he  asserts  "I 
and  my  Father  are  one,"  and  it  is  said  by  the  apostle  "In  him  are  hid  all 
the  treasures  of  wisdom  and  knowledge"  Col.  ii,  3.  It  is  inconsistent  and 
unscholarly  to  attempt  an  escape  from,  the  difficulty  by  trying  to  explain 
away  the  force  of  the  word  "  know,"  as  Mimpriss  and  a  few  others  do.  It 
must  be  accepted  in  its  ordinary  and  plain  sense  here,  as  elsewhere.  Accept- 
ing the  last  as  the  most  satisfactory  interpretation,  we  must  still  confess  it  is 
a  mystery  we  cannot  comprehend ;  so  Jesus  is  said  to  have  "  increased  in 
wisdom"  and  in  stature,  Luke  ii,  62 ;  to  have  prayed  to  the  Father,  Matt. 
xiv,  28  ;  xxvi,  39,  42-44,  to  have  received  a  commandment  from  the  Father, 
John  xiv,  31 ;  so  here  he  asserts  that  a  fact  is  hidden  from  him,  and  known 
only  to  the  Father ;  all  these  statements  reveal  some  of  the  mysteries  of  his 
incarnation  which  we  cannot  fully  understand  now,  but  may  know  when  we 
see  him  face  to  face. 

33.  Take  ye  heed,  watch  and  pray']  "Se  ye,  wake  ye,  and  preie  ye." — 
Wyclif.  The  word  rendered  "watch"  only  occurs  four  times  in  the  New 
Testament:  (1)  here;  (2)  in  the  parallel,  Luke  xxi,  36;  (3)  Eph.  vi,  18, 
'*  Praying  always.. .and  watching  thereunto  with  all  perseverance;"  (4)  Heb. 
xiii,  17,  "  Obey  them  that  have  the  rule  over  you,  ...for  they  watch  for  your 
souls."     It  denotes  (1)  to  he  sleepless,  (2)  to  he  vigilant. 

34.  taking  a  far  journey']  literally,  one  loho  is  absent  from  his  people^ 


160  A   PICTORIAL    COMMENTARY        [Maeb: XIH, 34-XIV,  1. 


Revised  Version. 
having  left  his  house,  and  given  authority  to 


his  ^  servants,  to  each  one  his  work,  com- 

35  manded  also  the  porter  to  watch.  Watch 
therefore:  for  ye  know  not  when  the  lord  of 
the  house  cometh,  whether  at  even,  or  at 
midnight,  or  at  cockcrowing,  or  in  the  morn- 

36  ing;  lest  coming  suddenly  he  find  you  sleep- 

37  ing.  And  what  I  say  unto  you  I  say  unto 
all,  Watch. 

14     Now  after  two  days  was  the  feast  of  the 


Authorized  Version'. 
to  his  servants,  and  to  every  man  his  work,  and 
commanded  the  porter  to  watch. 

35  Watch  ye  therefore :  for  ye  know  not  when 
the  master  of  tlie  house  cometh,  at  even,  or  at 
midnight,  or  at  the  cockcrowing,  or  in  the  morn- 
ing: 

36  Lest  coming  suddenly  he  find  you  sleeping. 

37  And  what  I  say  unto  jcm  I  gay  unto  all, 
Watch. 
/^HAP.  XIV.— After  two  days  was  the  feast  of 

^  Gr.  bond-servantB, 

loho  goes  on  foreign  travel.  "  Which  gon  fer  in  pilgrimage." — Wyclif.  "  Be 
doing  something,  that  the  devil  may  always  find  you  engaged." — Jerome. 
Even  so  our  Lord  left  his  Church,  gave  authority  to  his  servants  the  apostles, 
and  to  those  who  should  come  after  them,  and  to  every  man  his  work,  and 
is  now  waiting  for  the  consummation  of  all  things. 

the  porter]  EUicott  suggests  that  this  refers  primarily  to  Peter,  and  thinks 
it  throws  light  on  the  porter  of  the  sheepfold,  John  x,  3.  Schaff,  Riddle, 
and  others  suggest  that  apostles  and  all  ministers  and  Christians  are  watch- 
men. This  is  true,  but  the  parable  is  intended  to  teach  the  duty  of  watch- 
fulness ;  the  porter  is  a  part  of  the  "  machinery"  of  the  parable,  not  neces- 
sarily calling  for  any  special  application. 

35.  at  evefij  or  at  midnight']  On  the  night  watches  see  ch.  vi,  48.  In  the 
temple  the  priest,  whose  duty  it  was  to  superintend  the  night  sentinels  of  the 
Levitical  guard,  might  at  any  moment  knock  at  the  door  and  demand  en- 
trance. "  He  came  suddenly  and  unexpectedly,  no  one  knew  when.  The 
Rabbis  use  almost  the  very  words  in  which  Scripture  describes  the  unex- 
pected coming  of  the  Master,  when  they  say,  Sometimes  he  came  at  the 
cockcrowing,  sometimes  a  little  earlier,  sometimes  a  little  later.  He  came 
and  knocked,  and  they  opened  to  him."  Mishnah,  Tamid,  i,  1,  2,  quoted  in 
Edersheim's  The  Temple  and  its  Services. 

36.  Lest  coining  suddenly  he  find  you  sleeping]  "  During  the  night  the 
'  captain  of  the  temple'  made  his  rounds.  On  his  approach  the  guards  had 
to  rise  and  salute  him  in  a  particular  manner.  Any  guard  found  asleep  when 
on  duty  was  beaten,  or  his  garments  were  set  on  fire — a  punishment,  as  we 
know,  actually  awarded." — Edersheim. 

37.  Watch]  Observe  the  emphasis  given  to  Christ's  exhortation, 
**  Watch  V^  Peter,  who  had  a  strong  influence  on  Mark,  would  seem  to 
wish  us  to  notice  in  spite  of  frequent  warnings  that  he  himself  failed  to 
watch,  and  fell.  Matthew  tells  us  how  the  Lord  sought  to  impress  these 
lessons  of  watchfulness  and  faithfulness  still  more  deeply  by  the  Parables  of 
the  ^^  ten  virgins^'  (Matt,  xxv,  1-13),  and  the  ^^ialents^^  (Matt,  xxv,  14-30), 
and  closed  all  with  a  picture  of  the  Awful  Day,  when  the  Son  of  man  should 
separate  all  nations  one  from  another  as  the  shepherd  divideth  his  sheep 
from  the  goats  (Matt,  xxv,  31-46). — Camb.  Bible. 

Practical  Suggestions. — "  I  believe  that  heaven  is  real,  hell  is  real,  the 
devil  is  real,  God  is  real.     If  God  did  not  wish  us  to  speak  about  heaven,  he 
would  not  have  put  so  much  about  it  in  the  Bible." — Moody. 
Ch.  XIV,  1,  2. — The  Sanhedrin  in  Council. 
Saturday  April  1,  and  Tuesday  April  4,  A.  D.  30. 

1.  after  two  days]  There  is  much  difference  of  opinion  among  harmon- 
ists in  regard  to  the  order  of  events,  noted  in  this  chapter.  (1)  Robinson 
places  the  conspiracy  of  the  rulers  on  the  evening  following  Wednesday, 
which  he  calls  "  Thursday  ewe"  (not  Thursday  night),  and  fixes  the  anoint- 
ing also  on  the  same  evening ;  Judas  making  his  plan  known  to  the  priests 


Mark  XIV,  1.] 


ON   THE   GOSPEL   OF   MARK. 


161 


Authorized  Yersiox. 

the  passover,  and  of  unleavened  bread :   and 
the  chief  priests  and  the  scribes  suught  how 


Revised  Version. 
passover  and  the  unleavened  bread :  and  the 
chief  priests  and  the  scribes  sought  how  they 


in  the  coursa  of  the  day,  on  Thursday ;  while  the  discourse  on  the  fall  of 
Jerusalem  and  the  coming  of  Christ  he  places  on  the  day  before,  i.  e.  on 
Wednesday,  but  this  seems  too  late. 

(2)  Andrews  holds  to  two  consultations  by  the  rulers,  07ie  on  Saturday 
night,  John  xii,  10,  11,  and  the  second  on  the  following  Tuesday  night,  noted 
here  by  Mark  xiv,  1,  2,  10,  11,  and  in  Matt,  xxvi,  14,  16.  The  anointing  at 
Bethany,  he  assigns  to  the  previous  Saturday  night  (April  1,  A.  D.  yO), 
Mark  xiv,  3-9 ;  and  places  all  the  other  events  mentioned  in  Mark  xii,  1,  to 
xiv,  2  and  xiv,  10,  11,  on  Tuesday  April  4,  A.  D.  30.  He  explains  this 
transposition  of  Mark  xiv,  3-9,  on  the  ground  that  Mark  (and  Matthew) 
bring  in  the  account  of  the  supper  at  Bethany  parenthetically,  and  to  explain 
the  action  of  Judas,  who  was  offended  at  the  waste  of  so  much  money,  and 
at  the  rebuke  of  his  Master  on  that  occasion.  He  identifies  the  supper  in 
Matt,  xxvi,  6-13,  and  Mark  xiv,  3-9,  with  that  in  John  xii,  1-9,  as  do  Dean 
Mansel,  Farrar,  EUicott,  Canon  Cook,  Schaff  and  others,  who  likewise  assign 
it  to  Saturday  night,  and  the  other  events  to  the  following  Tuesday  or  possi- 
bly Wednesday,  except  Farrar,  who  assigns  the  proposal  of  Judas  to  the 
priests,  to  Saturday  night  after  the  anointing  at  Bethany,  and  the  conclusion 
of  the  bargain  with  the  council,  to  the  following  Tuesday  night. 

(3)  Geikie  assigns  the  utterance  of  the  prophecy  respecting  the  fall  of 
Jerusalem  and  the  coming  of  Christ  to  Tuesday  afternoon,  12th  of  Nisan, 
and  the  anointing  at  Bethany,  and  the  conspiracy  against  Jesus  by  the  rulers, 
and  their  conference  with  Judas,  to  the  same  night.  How  Jesus  spent  Wed- 
nesday, Farrar  and  Geikie  and  Canon  Cook  think  we  are  not  informed. 

A  large  number  of  commentators  also  assume  that  the  anointing  was  on 
Tuesday  night,  some  of  them  explaining  the  difficulty  in  John  xii,  1,  by  sup- 
posing that  to  be  another  anointing,  and  some,  that  it  was  the  same,  and  that 
there  is  a  copyist's  error  in  John,  or  that  he  refers  to  the  arrival  at  Bethany 
only,  and  does  not  imply  that  the  anointing  took  place  "  six  days  before  the 
passover."  But  if  the  anointing  noticed  by  John  is  not  the  same  as  this  in 
Mark  and  Matthew,  then  there  were  two  anointings  at  the  same  place,  under 
much  the  same  circumstances,  only  four  days  apart,  which  seems  very  im- 
probable. If  they  were  the  same,  and  yet  took  place  on  Tuesday  night,  the 
apparently  precise  note  of  time  by  John  must  be  explained.  This  is  more 
difficult  to  do  satisfactorily,  than  it  is  to  explain  the  transposition  in  the  nar- 
ratives of  Mark  and  Matthew.  Hence  the  order  given  in  No.  2  is  the  most 
satisfactory. 

The  arrival  at  Bethany  from  Jericho,  is  also  variously  assigned  to  Sunday, 
10th  Nisan,  by  Luthardt  and  Strong,  to  Saturday,  9th  Nisan,  by  Greswelland 
Robinson,  to  Friday  night  by  Wieseler,  Tholuck,  Andrews  and  the  most  criti- 
cal commentators.  Canon  Cook  observes  that  from  this  point  to  the  resurrec- 
tion there  is  almost  a  complete  and  minute  argument  in  the  synoptical  narra- 
tives. 

and  of  unleavened  breadi  The  Passover  was  on  the  14th  of  Nisan,  and 
the  "  Feast  of  unleavened  bread  "  commenced  on  the  15th  and  lasted  for 
seven  days,  deriving  its  name  from  the  Mazzoth,  or  unleavened  cakes,  the 
only  bread  allowed  during  that  week  (Exod.  xii,  34,  39;  Deut.  xvi,  3). 
From  their  close  connection  they  are  generally  treated  as  one,  both  in  the 
Old  and  in  the  New  Testament,  and  Josephus  on  one  occasion,  even  de- 
scribes it  as  "a feast  for  eight  days."  Jos.  Antiq.  ii,  15,  1. — Edersheim. 

and  the  chief  priests}     While  our  Lord  was  in  quiet  retirement  at  Bethany 


162 


A   PICTORIAL   COlcMENTARY 


[Maek  XIV,  2, 3. 


Authorized  Version. 

they  might  take  him  by  craft,  and  put  him  to 
death. 

2  But  they  said,  Not  on  the  feast  clay,  lest  there 
be  an  uproar  of  the  people. 

o  And  being  in  Bethany,  in  the  house  of  Si- 
mon the  leper,  as  he  sat  at  meat,  there  came  a 


Revised  Version. 
might  take  him  with  subtilty,  and  kill  him: 
for  they  said,  Not  during  the  feast,  lest  haply 
there  shall  be  a  tumult  of  the  people. 

And  while  he  was  in  Bethany  in  the  house 
of  Simon  the  leper,  as  he  sat  at  meat,  there 


the  rulers  in  the  court  of  the  palace  of  Caiaphas  (Matt,  xxvi,  3),  consulted 
how  they  could  put  him  to  death.  There  was  a  great  crowd  at  the  passover 
at  Jerusalem,  and  that  would  make  it  prudent  for  the  rulers  to  avoid  excit- 
ing a  tfimult. 

bi/  craft]  by  stratagem,  deceit,  or  fraud ;  they  dared  not  arrest  him 
openly,  because  of  the  people. 

2.  Not  on  the  feast  day]  See  R.  V.  Their  plan  was  to  do  it  immediately 
after  the  feast,  when  the  crowd  would  be  gone,  but  Judas  probably  changed 
their  plan. 

3 — 9.      Simon's  Feast  and  the  Anointing  by  Mary. 
(Saturday  eve  following  the  Jewish  Sabbath,  April  1st,  A.  D.  30.) 

3.  And  being  in  Bethany]  This  anointing  is  related  by  Matthew,  Mark 
and  John.  The  anointing  narrated  in  Luke  vii,  36-50,  though  held  to  be 
the  same  by  the  Romanists,  was  undoubtedly  different,  for  it  was  at  the 
house  of  "  Simon  "  the  Pharisee,  probably  at  Capernaum,  while  this  was  at 
the  house  of  Simon  a  leper,  in  Bethany.  Some,  as  Theophylact  and  Light- 
foot,  suppose  that  the  supper  mentioned  in  John  is  a  different  one  from 
that  in  Matthew  and  Mark,  but  without  sufficient  grounds,  for  as  Robinson 
observes,  the  identity  of  circumstances  is  too  great,  and  the  alleged  differ- 
ences too  few  to  support  the  conjecture.  Matthew  and  Mark  say  the  woman 
anointed  his  head  ;  John,  his  feet,  but  neither  excludes  the  other;  and  John 
speaks  of  Lazarus  as  one  of  those  who  reclined  at  the  table,  showing  that  he 
was  a  guest ;  hence,  the  supper  may  have  been  at  the  house  of  Simon,  as  the 
other  gospels  state.  The  conjecture  that  Simon  owned  the  house,  and  that 
Lazarus  was  his  tenant,  the  house  being  occupied  by  both,  is  more  ingenious 
than  probable.  The  anointing  was  on  the  evening  following  Saturday — the 
Jewish  sabbath.  It  took  place  after  sunset,  at  which  time  the  sabbath  ended. 
The  evangelist  Mark,  on  this  view,  goes  back  to  narrate  the  anointing,  and 
connect  it  with  the  offer  of  Judas  to  betray  Jesus.  Some  conjecture  that 
Judas  made  a  similar  offer  to  the  rulers  at  an  earlier  date. 

Simon  the  leper]  and  possibly  one  who  had  been  cured  by  our  Lord.  He 
was  probably  a  near  friend  or  relation  of  Lazarus.  Some  conjecture  that  he 
was  his  brother,  others  that  he  was  the  husband  of  Mary. 

as  he  sat  at  meat]  We  learn  from  John  that  Martha  served  at  the  feast 
while  Lazarus  reclined  at  the  table  as  one  of  the  guests.  "  Nothing  can  be 
more  natural  and  easy,"  says  Alexander,  "than  the  introduction  of  this  inci- 
dent at  this  point,  both  by  Mark  and  Matthew.  The  attempt  to  represent  it  as 
at  variance  with  the  chronology  of  John  xii,  1,  being  altogether  groundless, 
as  the  six  days  there  relate  to  his  arrival  in  the  neighborhood  of  Jerusalem, 
and  the  two  days  here  to  his  preparation  for  the  paschal  service.  Equally 
groundless  is  the  notion  entertained  by  some,  that  the  passages  describe 
two  different  anointings." 

there  came  a  woman]  John  says  her  name  was  Mary,  probably  the  sister 
of  Martha,  and  of  Lazarus.  The  name  of  the  woman  who  was  a  sinner,  and 
anointed  Jesus  at  the  house  of  Simon  the  Pharisee,  is  not  given,  so  that  the 
Romanist  writers  have  no  ground  for  identifying  her  with  Mary  of  Bethany, 
or  for  regarding  the  anointing  at  Bethany  as  the  same  as  the  one  described 
in  Luke  vii,  36—50. 


Mark  XIV,  4.] 


ON  THE   GOSPEL   OF   MARK. 


163 


Authorized  Version. 

woman  having  an  alabaster  box  of  ointment  of 
spikenard  very  precious;  and  she  brake  the  box, 
and  poured  it  on  his  head. 

4  And  there  were  some  that  had  indignation 
within  themselves,  and  said,  WTiy  was  this  waste 
of  the  ointment  made  ? 


Revised  Version. 

came  a  woman  having  ^  an  alabaster  cruse  of 
ointment  of  ^  spikenard  very  costly :  and  she 
brake  the  cruse  and  poured  it  over  his  head. 
But  there  were  some  that  had  indignation 
among  themselves,  saying,  To  what  purpose 
hath  this  waste  of  the  ointment  been  made  ? 


Others  take  it  to  mean  genu- 


^  Or,  a  flask    2  Qj-_  pist'icnard,  pistic  being  perhaps  a  local  name, 
tne;  others,  liqidd. 

having  an  alabaster  box]  "box  "  is  not  expressed  in  the  Greek.  At  Ala- 
bastron  in  Egj'pt  there  was  a  manufactory  of  small  cruses  or  vases  for  hold- 
ing perfumes,  which  were  made  from  a  stone  found  in  the  neighboring  moun- 
tains. The  Greeks  called  these 
vases  after  the  city  from  which 
they  came,  alabastrons.  This 
name  was  eventually  extended 
to  the  stone  of  which  they  were 
formed,  and  at  length  the  term 
alabaster  was  applied  without 
distinction  to  all  perfume  vessels, 
of  whatever  materials  they  con- 
sisted. 

of  ointment  of  spikenard']  Or, 
of  pure  {or  pintle)  nard  or  liquid 
7iard.  See  R.y.  and  margin  for 
various  renderings  of  this  phrase. 
The  American  revisers  prefer 
the  reading  "pure  nard,  "  and 
would  omit  the  marginal  read- 
ings ;  and  so  in  John  xii,  3. 
Pare  or  genuine  seems  to  yield 
ALABASTER  VASES.  the  bcst  meaning,  as  opposed  to 

the  psuedo-nardus,  for  the  spikenard  was  often  adulterated.  Pliny,  Nat. 
Hist,  xii,  26.  It  was  drawn  from  an  Indian  plant,  brought  down  in  consider- 
able quantities  into  the  plains  of  India  from  such  mountains  as  Shalma,  Ke- 
dar  Kanta,  and  others,  at  the  foot  of  which  flow  the  Ganges  and  Jumna  rivers. 
very  precious]  It  was  among  the  costliest  anointing  oils  of  antiquity,  and 
was  sold  throughout  the  Roman  Empire,  where  it  fetched  a  price  that  put  it 
beyond  any  but  the  wealthy.  Mary  had  bought  a  vase  or  flask  of  it  contain- 
ing twelve  ounces  (John  xii,  3).  Of  the  costliness  of  the  ointment  we  may 
form  some  idea  by  remembering  that  it  was  among  the  gifts  sent  by  Cam- 
byses  to  the  Ethiopians  (Herod  iii,  20),  and  that  Horace  promises  Virgil  a 
whole  cadus  {=  36  quarts  nearly)  of  wine,  for  a  small  onyx  box  of  spikenard 
{Carm.  iv,  xii,  16,  ll).=^Maclear. 

brake  the  box]  "  The  Greek  word  implies  not  so  much  the  breaking  of 
the  neck  of  the  costly  jar  or  flask,  but  the  crushing  it  in  its  entirety  with  both 
her  hands." — Ellicott.  Others,  however,  regard  it  as  meaning  that  she  broke 
the  seal  (as  Burder),  or  the  small  neck  of  the  flask.  See  Schaff,  Perowne  and 
Bloomfield.  "To  anoint  the  feet  of  the  greatest  monarch  was  long  un- 
known, and  in  all  the  pomps  and  greatnesses  of  the  Roman  prodigality,  it 
was  not  used  till  Otho  taught  it  to  Nero." — Jeremy  Taylor's  Life  of  Christy 
iii,  13. 

4.  there  were  some]  The  murmuring  may  have  begun  with  Judas  Iscariot, 
John  xii,  4,  and  infected  some  of  the  others,  or  the  feeling  may  have  been  a 
general  one,  and  giving  expression  to  it  may  have  inflamed  the  feelings  of 


164 


A   PICTORIAL   COMMENTARY 


[Mark  XIV,  5-9. 


Authorized  Version. 

5  For  it  might  have  been  sold  for  more  than 
three  hundred  pence,  and  have  been  given  to 
the  poor.     And  thej'  murmured  against  her. 

6  And  Jesus  said,  Let  her  alone ;  why  trouble 
ye  her?  she  hath  wrought  a  good  work  on  me. 

7  For  ye  have  the  poor  with  you  always,  and 
whensoever  ye  will  ye  may  do  them  good :  but 
me  3'e  have  not  always. 

8  She  hath  done  what  she  could  :  she  is  come 
aforehand  to  anoint  my  body  to  the  burying. 

9  Verily  I  say  unto  you.  Wheresoever  this 
gospel  shall  be  preached  throughout  the  whole 
world,  this  also  that  she  hath  done  shall  be 
spoken  of  for  a  memorial  of  her. 


Revised  Version. 

5  For  this  ointment  might  have  been  sold  for 
above  three  hundred  ^  pence,  and  given  to 
the  poor.    And  they  murmured  against  her. 

6  But  Jesus  said.  Let  her  alone  ;  why  trouble 
ye  her?  she  hath  wrought  a  good  work  on 

7  me.  For  ye  have  the  poor  always  with  you, 
and  whensoever  ye  will  ye  can  do  them  good: 

8  but  me  ye  have  not  always.  She  hath  done 
what  she  could:  she  hath  anointed  my  bodj' 

9  aforehand  for  the  burying.  And  verily  I  say . 
unto  you,  Wheresoever  the  gospel  shall  be 
preached  throughout  the  whole  world,  that 
also  which  this  woman  hath  done  shall  be 
spoken  of  for  a  memorial  of  her. 


1  See  marginal  note  on  Matt,  xviii,  28,  [quoted  on  p.  82.] 

Others  to  a  greater  degree.  So  Mark's  account  implies.  The  objection  may 
have  been  a  hollow  pretence  on  the  part  of  Judas,  while  some  others  may 
have  honestly  felt  that  it  was  not  a  wise  expenditure. 

This  luaste]  literally  "loss"  or  "perdition."  "  But*thou  Judas,  art  the 
son  of  perdition." — Bengel.  The  objection  was  not  that  the  use  was  luxuri- 
ous and  sinful,  though  this  may  possibly  be  implied,  but  that  the  value  of  the 
ointment  might  have  been  better  spent  in  relieving  the  suffering  poor. 

5.  for  more  than  three  hundred  pence'\  i.  e.  for  more  than  300  denarii, 
equal  to  about  |50.  To  Judas  it  was  intolerable  that  there  should  be  such 
an  utter  waste  of  money.  It  may  have  been  his  office  to  give  to  the  poor, 
from  their  common  fund.     See  the  additional  remark  in  John  xii,  6. 

they  murmured']  Wyclif  renders  it  here  "  thei  groyneden  in  to  hir."  De 
Wette,  "they  scolded  her."  The  word  "expresses  a  passionate  feeling, 
which  we  strive  to  keep  back  in  utterance."  "  Mark,  without  a  doubt,  pre- 
sents here  the  most  accurate  historic  picture ;  John  defines  most  sharply  the 
motive  ;  Matthew  gives  the  especially  practical  historic  form." — Lange. 

6.  lorought  a  good  wor¥\  any  sacrifice  and  expense  truly  made  for  the 
Lord  is  not  extravagance,  but  a  "good  work." 

7.  poor  ivith  you  always]  Those  who  talk  much  about  the  poor  will  have 
constant  opportunities  to  do  much  for  them.  Let  them  do,  as  well  as  talk. 
Lightfoot  conjectures  that  the  Jews  thought  there  would  be  no  poor  in  the 
days  of  the  Messiah. 

ye  may  do  them  good]  To  the  papist  argument  (from  this  verse)  in  favor 
of  the  use  of  incense,  tapers,  and  immoderate  expense  in  a  showy  and  pom- 
pous worship  Calvin  ingeniously  if  not  forcibly  answers,  that  Christ  plainly 
makes  this  an  exception  and  impliedly  forbids  its  repetition  as  not  agreeable 
to  him,  but  rather  desires  us  to  bestow  on  the  poor  what  superstition  fool- 
ishly expends  in  the  worship  of  Grod.  The  verse  suggests,  as  SchafF  ob- 
serves, that  under  no  reorganization  of  society  will  poverty  be  banished  from 
the  earth. 

8.  she  is  come  aforehand]  See  R.  V.  The  word  thus  rendered  only 
occurs  three  times  in  the  New  Testament.  (1)  Here  ;  (2)  1  Cor.  xi,  21 ;  (3) 
Gal.  vi,  1.  It  denotes  (1)  ^o  take  beforehand;  (2)  to  take  before  another  ] 
{Z)  to  outstrip,  get  the  start  of,  anticipate. 

what  she  could]  "Blessed  are  they  of  whom  the  Saviour  will  say,  They 
have  done  what  they  could !" — Jacobus.  Literally  it  reads,  "  what  she  had, 
she  did."     Of  how  few  could  Jesus  say  this  now! 

9.  gospel  shall  be  preached]  Christ  and  the  world  have  widely  different 
e.stimates  of  conduct.  The  world  has  utilitarian  views.  How  useful  the 
value  of  this  ointment !  It  would  do  so  much  good  for  the  poor!  So  the 
world  raves  about  missions,  when  "  all  is  needed  at  home."     "  What  does  it 


Maek  XIV,  10-12.]  ON   THE   GOSPEL   OF   MARK.  165 


Authorized  Version. 

10  And  Judas  Iscariot,  one  of  the  twelve,  went 
unto  the  chief  jiriests,  to  betray  him  unto  them. 

11  And  when  they  heard  it,  they  were  glad, 
and  promised  to  give  him  money.  And  he  sought 
how  he  might  conveniently  betray  laim. 

12  And  tbie  first  day  of  unleavened  bread,  when 


Gr.  the  one  of  the  twelve. 


Revised  Version. 

10  And  Judas  Iscariot,  ^he  that  wasone  of 
the  twelve,  went  away  unto  the  chief  priests, 

11  that  he  might  deliver  him  unto  them.  And 
they,  when  they  heai'd  it,  were  glad,  and 
pi-omised  to  give  him  money.  ^\jidhe  sought 
how  he  might  conveniently  deliver  him  unto 
them. 

12  And  on  the  first  day  of  unleavened  bread 


give  of  love  to  the  poor?"  asks  Dr.  John  Hall,  "The  supporters  of  foreign 
missions  are  almost  the  only  helpers  of  the  poor  at  home."  And  thus  is  this 
prophecy  fulfilled  by  gospel  missions  the  world  over.  From  the  omission 
of  this  incident  by  Luke,  Alford  draws  an  argument  in  favor  of  the  indepen- 
dence of  the  gospel  records. 

10,  11.    Judas  with  the  Chief  Priests. 
Tuesday  April  4,  A.  D.  30  (?). 

10.  And  Judas  Iscariot}  Three  causes,  if  we  may  conjecture  anything 
on  a  subject  so  full  of  mystery,  would  seem  to  have  brought  about  his  pre- 
sent state  of  mind:  (1)  avarice;  (2)  disappointment  of  his  carnal  hopes; 
(3)  a  loithering  of  internal  religion.  The  reason  for  going  at  this  time,  is 
not  as  obvious  from  Mark's  narrative  alone,  as  from  all  the  accDunts  com- 
bined. Judas  was  doubtless  angered  by  the  reproof  of  Jesus  in  the  case  of 
the  ointment,  and  smarting  under  the  reproach,  carried  into  effect  thoughts 
long  brooding  in  his  mind. 

went  unto  the  chief  priests']  he  repaired  from  Bethany  to  Jerusalem,  pro- 
bably by  night,  and  being  admitted  into  the  council  of  the  chief  priests  pro- 
poses to  betray  his  master  into  their  hands. 

11.  the)/  were  glad]  his  proposal  filled  them  with  joy.  Mark  notices 
that  they  were  glad,  but  does  not  give  the  price  offered. 

and  promised]  He  had  made  his  venture,  and  accepted  what  they  offered. 
Thirty  pieces  of  silver  (MaXt.  xxvi,  15),  the  price  of  a  slave  (Exod.  xxi,  32), 
were  equivalent  to  120  denarii,  about  $18  or  $19  of  our  money.  At  this  time 
the  ordinary  wages  for  a  day's  labor  was  one  denarius  ;  so  that  the  whole 
sum  amounted  to  about  four  months'  wages  of  a  day  laborer. 

conveniently]  The  arrest  must  be  made  quietly,  therefore  when  he  had  but 
few  of  his  friends  about  him  ;  when  he  was  alone  with  the  twelve.     Judas 
doubtless  knew  just  when  such  an  opportunity  would  occur. 
12 — 31#    Passover  and  the  Last  Supper. 
Thursday  eve,  16th  Nisan,  783,  April  6th,  (?)  A.  D.  30. 

12.  the  first  day  of  unleavened  bread]  Wednesday  would  seem  to  have 
been  spent  by  our  Lord  at  Bethany.  That  night  he  slept  at  Bethany  for  the 
last  time  on  earth.  ''On  the  Thursday  morning  he  awoke  never  to  sleep 
again. ' '  — Farrar.  * 

*  Daie  of  the  LorcVs  Supper]  The  two  leading  theories  are :  (1)  that  it  was  on  the  evening  following 
the  Wth  of  Nisan;  the  regular  and  legal  time  for  eating  the  passover ;  (2)  that  it  was  on  the  eve  fol- 
lowing the  13th  of  Nisan,  and  therefore  that  the  Friday  on  which  Christ  was  crucified  was  the 
14th ;  hence,  the  legal  passover  would  be  eaten  upon  the  evening  of  the  day  of  crucifixion.  This 
view  would  place  the  last  supper  on  the  day  previous  to  the  legal  time  for  the  passover.  Robinson 
maintains  the  first  view.  See  English  Harmony,  pp.  200 — 205,  and  thinks  that  the  term  ''passover" 
sometimes  means  the  whole  paschal  festival  or  feast,  and  to  "  eat  the  passover,"  may  mean  to 
keep  the  paschal  festival.  His  view  relieves  the  difficulty  of  John  xiii,  1,  2,  and  xviii,  28,  and 
is  concurred  in  by  many  scholars,  as,  Davidson,  Fairbairn,  Gardiner,  Lange,  Lewin,  Lightfoot, 
Milligan,  Norton,  Olshausen,  Stier,  Tholuck,  Wieseler,  Bochart,  Hengstenberg,  Andrews,  Geikie 
and  Schafi'.  The  latter  theory  that  Jesus  and  his  disciples  partook  of  a  substitute  for  the  passover 
upon  tlie  day  previous,  that  is,  anticipated  it  by  one  day,  is  accepted,  by  Bleek,  De  Wette,  Ebrard, 
ElUcott,  Erasmus,  Ewald,  Grotius,  Ltlcke,  Meyer,  Neander,  Tischendorf,  Westcott,  Winer^  Alford, 


166 


A   PICTORIAL   COMMENTARY 


[Mark  XIV,  13. 


AxJTHOEiZED  Version. 
they  killed  the  passover,  his  disciples  said  unto 
him,  Where  wilt  thou  that  we  go  and  prepare 
that  thou  mayest  eat  the  passover  ? 
Ti  And  he  sendeth  forth  two  of  his  disciples, 
and  saith  unto  them,  Go  ye  into  the  city,  and 
there  shall  meet  you  a  man  bearing  a  jjitcher  of 
■water:  follow  him. 


Revised  Version. 
when  they  sacrificed  the  passover,  his  disci- 
ples say  unto  him,  Where  wilt  thou  that  we 
go  and  make  ready  that  thou  mayest  eat  the 
13  passover?  And  he  sendeth  two  of  his  disci- 
ples, and  saith  unto  them.  Go  into  the  city, 
and  there  shall  meet  you  a  man  bearing  a 


when  they  killed  the  passoverl  i.e.  the  Paschal  victim.  Compare  Luke  xxii, 
7 ;  1  Cor.  V.  7.  The  name  of  the  Passover,  in  Hebrew  Pesach^  and  in  Aramasan 
and  Greek  Pascha,  is  derived  from  a  root  which  means  to  "step  over,"  or  to 
"  ooerleap,^^  and  thus  points  back  to  the  historical  origin  of  the  Festival.  "And 
when  I  see  the  blood,  I  will  pass  over  you  and  the  plague  shall  not  be  upon 
you  to  destroy  you,  when  I  smite  the  land  of  Egypt"  (Exodus  xii,  13).  This 
is  the  common  view  respecting  the  word  "  Passover,"  but  is  it  the  correct 
one  ?  Compare  the  Hebrew  of  Isaiah  xxxi,  5,  with  that  of  Exod.  xii,  23. 
These  passages  imply,  according  to  Lowth  and  Ryle,  that  there  are  two 
agents — the  destroying  angel  passing  through  to  smite,  and  Jehovah  "spring- 
ing forward  "  (not  passing  over)  to  defend  the  house  marked  with  blood. 
In  this  interpretation  Jehovah  opposes  himself  to  the  destroyer  as  a  protector, 
and  saves  the  house. 

Where  wilt  thou]  Thursday  morning  the  disciples  came  to  our  Lord  for 
instructions  as  to  the  passover.  "  They  may  have  expected  that  he  would  eat 
it  at  Bethany,  for  the  village  was  reckoned,  as  regards  religious  purposes,  part 
of  Jerusalem  by  the  Rabbis,  and  the  lamb  might  be  eaten  there,  though  it 
must  be  killed  at  the  Temple." — Lightfoot.     Hor.  Heh. 

that  loe  go  and  prepare]  The  lamb  would  have  been  bought  on  the  10th 
of  Nisan,  according  to  the  rule  of  the  Law  (Exod.  xii,  3),  the  very  day  on 
which  he,  the  true  paschal  Lamb,  entered  Jerusalem  in  meek  triumph.  Of 
the  method  of  killing  the  paschal  lamb,  Starke  writes  :  "  A  crowd  of  Israel- 
ites were  received  into  the  court,  the  gates  were  shut,  the  trumpets  sounded. 
The  householders  slew  their  lambs.  The  priests  formed  a  row,  which  ex- 
tended to  the  altar,  received  the  blood  in  silver  basins,  which  they  passed  on 
one  from  another,  and  those  who  stood  nearest  the  altar  poured  it  out  at  its 
feet,  whence  it  flowed  subterraneously  into  the  brook  Kedron.  The  house- 
holder lifted  the  slain  lamb  to  a  hook  on  the  willow,  took  off  its  skin,  and 
removed  the  fat.  This  last  the  priest  burned  on  the  altar.  The  householder 
uttered  a  prayer,  and  carried  the  lamb  to  his  house,  bound  in  its  skin.  The 
liead  of  the  house,  where  the  feast  was  held,  received  the  skin.  When  the 
first  crowd  departed  another  followed,  and  so  on." 

13.  he  sendeth  forth  two  of  his  disciples']  The  apostles  Peter  and  John, 
Luke  xxii,  8.  Alford  finds  in  this  verse  a  proof  that  Mark  did  not  write  his 
gospel  under  the  superintendence  of  Peter,  else  he  would  have  given  the 
names  of  the  two  disciples,  and  not  have  omitted  the  other  fact,  that  Jesus 
first  gave  the  command  to  prepare  the  passover.  But  the  first  omission 
seems  rather  in  harmony  with  the  Petri ne  theory,  as  it  might  be  due  to 
Peter's  desire  not  to  make  himself  unnecessarily  prominent. 

a  man]  It  was  generally  the  task  of  women  to  carry  water.  Among  the 
thousands  at  Jerusalem  they  would  notice  this  man  carrying  an  earthern  jar 


Mansel  and  Farrar.  Either  view  is  attended  with  difficulties,  but  the  first  has,  on  the  whole,  the 
less  Sf-rious  ones,  and  is  in  accord  with  the  more  natural  meaning  of  the  languiige  in  the  various 
accounts.  The  first  three  gospels  certainly  give  the  impression  that  the  supper  was  instituted  dur- 
ing the  passover  fea'^t  at  the  regular  time,  and  Christ  who  came  to  fnlfill  the  law,  would  hardly 
have  vio'ated  it  in  this  case,  nor  would  he  prob.U)ly  liave  been  permi'tcd  so  to  do,  by  having  the 
lamb  sliiin  in  the  temple,  as  tradition  8;iys  was  the  custom  at  that  time.  Hence,  the  chronology 
followed  in  these  notes,  assigns  it  to  Thursday  eve,  14th  Nisan,  783,  or  April  6th,  (?;  A.D.  30. 


Maek  XIV,  14-16.] 


ON   THE   GOSPEL   OF   INIAKK. 


167 


Revised  Version. 

14  pitcher  of  water ;  follow  him ;  and  whereso- 
ever  he  shall  enter  in,  say  to  the  goodman  of 
the  house,  The  ^  Master  saith,  Where  is  my 
guest-chamber,  where  I  shall  eat  the  pass- 

15  over  with  my  disciples  ?  And  he  will  him- 
self shew  you  a  large  upper  room  furnished 
and  ready:   and  there  make  ready   for  us. 

16  And  the  disciples  went  forth,  and  came  into 
the  city,  and  found  as  he  had  said  unto  them: 
and  they  made  ready  the  passover. 


earthen  water  pitchers. 


Authorized  Version. 

14  And  wheresover  he  shall  go  in,  say  ye  to  the 
goodman  of  the  house,  The  Master  saith,  Where 
is  the  guestchamber,  where  I  shall  eat  the  pass- 
over  with  my  disciples  ? 

15  And  he  will  shew  you  a  large  upper  room 
furnished  and  prepared :  there  make  ready  for 
us. 

16  And  his  disciples  went  forth,  and  came  into 
the  city,  and  found  as  he  had  said  unto  them: 
and  they  made  ready  the  passover. 

I*     1  Or,  Teacher 

of  water  drawn  from  one  of  the  foun- 
tains. We  need  not  conclude,  because 
it  was  a  slave's  employment  to  do  this 
(Deut.  xxix,  11  ;  Josh,  ix,  21),  that  he 
was  a  slave.  The  apostles  were  to  fol- 
low him  to  whatever  house  he  entered. 

14:.  sai/  ye  to  the  goodman  of  the 
house^  Some  conjecture  that  the  owner 
of  the  house  was  a  disciple;  see  Bengel. 
"A  disciple  but  not  one  of  the  twelve  ;" 
but  the  word  rendered  "guest- cham- 
ber "  is  also  rendered  "  inn  "  in  Luke 
ii,  7,  and  was  apparently  a  generic 
term  for  hired  lodging.  Lightfoot 
says  lodgings  were  free  at  Jerusalem 
during  the  passover,  but  Rosenmliller 
holds  it  to  be  certain  that  during  the  feast  the  Jerusalemites  hired  out  rooms 
furnished  for  visitors  to  the  passover.  Hence  there  is  no  call  for  the  inge- 
nious guesses  that  he  was  Nicodemus,  J  oseph  of  Arimathsea,  or  John  Mark  ; 
for  the  gospels  and  traditions  alike  are  silent.  ''Universal  hospitality  pre- 
vailed in  this  matter,  and  the  only  recompense  that  could  be  given  was  the 
skin  of  the  paschal  lamb,  and  the  earthen  dishes  used  at  the  meal." — GeiJcie. 

the  guestchamberl  curiously  translated  by  Wyclif,  "  my  fulfilling/or  efi/nfj 
place.^^  Comp.  R.  V.  It  was  common  for  those  in  Jerusalem  to  furnish  or 
rent  rooms,  and  make  preparations  for  other  Jews,  not  residents  of  the  c  ty, 
who  came  to  keep  the  passover. 

15.  a  large  upper  room  furnished  and  preparedl  "a  greet  souping  place 
strewid." — Wyclif.  Furnished  implies  that  it  was  provided  with  couches, 
as  the  custom  of  reclining  at  meals  required,  and  prepared  implies  special 
arrangements  for  the  Passover,  as  searching  for,  and  putting  away  every 
particle  of  leaven  (1  Cor.  v,  7),  which  was  done  with  a  lighted  candle,  and 
also  getting  ready  thfe  lamb,  herbs,  wine,  bread,  etc. 

16.  thejf  made  ready  the  passover]  This  preparation  would  include  the 
provision  of  the  unleavened  cakes,  of  the  bitter  herbs,  the  four  or  five  cups 
of  red  wine  mixed  with  water,  of  everything,  in  short,  necessary  for  the  meal. 
The  Passover  was  celebrated  among  the  Jews  in  the  time  of  our  Lord:  (1) 
By  eating  two  or  three  fiat  cakes  of  unleavened  bread  (Exod.  xii,  18),  and  by 
a  succession  of  four  cups  of  red  wine  always  mixed  with  water  (Ps.  xvi,  5, 
xxiii,  5,  cxvi,  13).  These  were  placed  before  the  master  of  the  house  where 
the  paschal  feast  was  celebrated,  or  before  the  most  eminent  guest,  who  was 
called  the  celebrant,  the  president,  or  proclaimer  of  the  feast.  (2)  After  those 
assembled  had  reclined,  he  took  one  of  the  four  cups,  known  as  the  "  cup 
of  consecration,"  in  his  right  hand,  and  pronounced  the  benediction  over 
the  wine  and  the  feast,  saying,  ' '  Blessed  be  ThoUj  Jehovah,  our  God,  Thou 


168  A   PICTORIAL   COMMENTARY  [Mabk  XIV,  17, 18. 


Revised  Version. 

17  And  when  it  was  evening  l^e  cometh  with 

18  the  twelve.    And  as  they  ^  sat  and  were  eat- 
ing, Jesus  said.  Verily  I  say  unto  you,  One 


Authorized  Version. 

17  And  in  the  evening  he  cometh  with  the 
twelve. 

18  And  as  they  sat  and  did  eat,  Jesus  said, 
^  Gr.  reclined. 

King  of  the  universe,  WTio  hast  created  the  fruit  of  the  vine.''^  He  then 
tasted  the  cup  and  passed  it  round.  (3)  Water  was  then  brought  in,  and  he 
washed,  followed  by  the  rest,  the  hands  being  dipped  in  water.  (4)  The 
table  was  then  set  out  with  bitter  herbs,  such  as  lettuce,  endive,  succory,  and 
horehound,  the  sauce  called  charoseth,  and  the  passover  lamb.  (6)  The 
celebrant  then  once  moro  blessed  God  for  the  fruits  of  the  earth,  and  taking 
a  portion  of  the  bitter  herbs,  dipped  it  in  the  charoseth,  and  ate  a  piece  of 
it  of  "the  size  of  an  olive,"  and  his  example  was  followed  by  the  rest.  (6) 
The  Haggadah  or  "shewing  forth"  (1  Cor.  xi,  26)  now  commenced,  and 
the  celebrant  declared  the  circumstances  of  the  delivery  from  Egypt,  as  com- 
manded by  the  Law  (Exod.  xii,  27,  xiii,  8).  (7)  Then  the  second  cup  of  wine 
was  filled,  and  a  child  or  proselyte  inquired,  "  Wliat  mean  ye  by  this  service  V^ 
(Exod.  xii,  26),  to  which  reply  was  made  according  to  a  prescribed  formula 
or  liturgy.  The  first  part  of  the  "  Hallel,"  Psalms  cxiii,  cxiv,  was  then  sung, 
and  the  second  cup  was  solemnly  drunk.  (8)  The  celebrant  now  washed 
his  hands  again,  and  taking  two  of  the  unleavened  cakes,  broke  one  of  them, 
and  pronounced  the  thanksgiving  in  these  words,  "  Blessed  be  Thou,  0  Lord 
our  God,  Thou  King  of  the  universe,  Who  bringest  forth  fniit  out  of  the 
earth.'' ^  Then  he  distributed  a  portion  to  each,  and  all  wrapping  some  bitter 
herbs  round  their  portion,  dipped  it  in  the  charoseth  and  ate  it.  (9)  The  flesh 
of  the  lamb  was  now  eaten,  and  the  Master  of  the  house,  lifting  up  his  hands, 
gave  thanks  over  the  third  cup  of  wine,  known  as  the  "cup  of  blessing," 
and  handed  it  round  to  each  person.  (10)  After  thanks  for  the  food  of 
which  they  had  partaken,  and  for  their  redemption  from  Eg3^pt,  a  fourth  cup, 
known  as  the  "cup  of  joy,"  was  filled  and  drunk,  and  the  remainder  of  the 
Hallel  (Ps.  cxv-cxviii,)  was  sung.  See  Buxtorf,  de  Coena  Domini',  Light- 
foot,  Temple  Service,  Edersheim.  The  passover  meal  proper  began  with  the 
second  cup,  and  ended  with  the  third. 

17.  evening~\  "It  was  probably  while  the  sun  was  beginning  to  decline  in 
the  horizon,  that  Jesus  and  the  disciples  descended  once  more  over  the  Mount 
of  Olives  into  the  Holy  City.  Before  them  lay  Jerusalem  in  her  festive  attire. 
White  tents  dotted  the  sward,  gay  with  the  bright  flowers  of  early  spring,  or 
peered  out  from  the  gardens  and  the  darker  foliage  of  the  olive  plantations. 
From  the  gorgeous  Temple  buildings,  dazzling  in  their  snow-white  marble 
and  gold,  on  which  the  slanting  rays  of  the  sun  were  reflected,  rose  the 
smoke  of  the  altar  of  burnt  offering.... The  streets  must  have  been  thronged 
with  strangers,  and  the  flat  roofs  covered  with  eager  gazers,  who  either  feasted 
their  eyes  with  a  first  sight  of  the  Sacred  City,  for  which  they  had  so  often 
longed,  or  else  once  more  rejoiced  in  view  of  the  well-remembered  localities. 
It  was  the  last  day-view  which  the  Lord  bad  of  the  Holy  City — till  His  resur- 
rection!" — Ed(Tsheim. 

he  cometh  with  the  twelve']  Judas  must  have  stolen  back  to  Bethany  before 
daylight,  and  another  day  of  hypocrisy  had  been  spent  under  the  penetrating 
glance  of  him  who  could  read  the  hearts  of  men. — Maclear. 

18.  And  as  they  sat]  grouping  together  the  four  narratives,  which,  as 
they  approach  the  Passion,  expand  into  the  fullness  of  a  diary,  we  infer  that 
(1)  when  the  little  company  had  taken  their  places  on  the  triclinia,  the 
Saviour,  as  celoVjrant  or  ])roclaimer  of  the  feast,  remarking  that  with  desire 
he  had  desired  to  eat  this  passover  before  he  suffered,  took  the  first  cup 
and  divided  it  among  thein  (Luke  xxii,  15-18).     (2)  Then  followed  the  un- 


Plans  of  Ancient  Jerusalem. 


The  five  plans  given  above  indicate  the  views  of  some 
of  the  best  authorities  in  regard  to  the  topography  of 
ancient  Jerusalem. 

The  first  wall  enclosed  the  old  part  of  the  town,  or 
"  upper  city,"  upon  Mount  Zion,  and  extending  to  the 
walls  of  the  temple-enclosure. 

The  second  wall  enclosed  the  old  suburb,  or  "  lower 
city,"  upon  Acra.  The  plan  of  Sepp  (Roman  Catho- 
lic) puts  the  site  of  the  present  church  of  the  Holy 
Sepulchre  outside  that  wall,  in  accordance  with  the 
traditional  view.  The  other  plans  include  that  site 
within  the  second  wall,  in  which  case  it  cannot  have 
been  the  place  of  the  crucifixion,  which  took  place 
outside  of  the  city. 


The  third  wall  was  built  by  Agrippa,  eleven  years 
after  the  death  of  Christ. 

Date  of  plans:  Robinson,  1841-1856;  Sepp,  1873; 
Tobler,  1849-l&i8;  Schick,  1876;  Conder,  1879. 

For  the  Church  of  the  Holy  Sepulchre  as  the  genuine 
Calvary  are:  De  Vogu6,  De  Saulcy,  Sepp  (Roman 
Catholic),  'Williams,  Ritter.  Kraflft,  "Schultz,  Strauss 
(Protestants) ;  also  Furrer,  in  Schenkel's  Bibellexikon, 
ii.  506. 

Against  the  traditional  view  :  Robinson,  Tobler,  John 
Wilson,  Thompson,  Barclay,  Bonar,  Fergusson,  Porter, 
Van  de  Velde,  Mever,  Ewald  (all  Protestants)  ;  also 
Schaff,  Tliroiigh  Bihle  Lands,  p.  259,  and  Conder,  in 
Handbook  of  the  Bible,  p.  350. 


170 


A   PICTORIAL   COMMENTARY 


[Mark  XIV,  19-21. 


Revised  VEBSio>f, 
Df  you  shall  betray  me,  even  he  that  eateth 

19  with  me.    They  began  to  be  sorrowful,  and 

20  to  say  unto  him,  one  by  one,  Is  it  I  ?  And  he 
said  unto  them,  It  is  one  of  the  twelve,  he 

21  that  dippeth  with  me  in  the  dish.  For  the 
Son  of  man  goeth;  even  as  it  is  written  of 
him:  but  woe  unto  that  man  through  whom 
the  Son  of  man  is  betrayed !  good  were  it 
^  for  that  man  if  he  had  not  beeu  boru. 


Authorized  Version. 

Verily  I  say  unto  j'ou,  one  of  you  which  eateth 
with  me  shall  betray  me. 

19  And  they  began  to  be  sorrowful,  and  to  say 
unto  him  one  by  one,  Js  it  I  ?  and  another  said, 
Jsit  I? 

20  And  he  answered  and  said  unto  them,  li  is 
one  of  tt.e  twelve,  that  dippeth  with  me  in  the 
dish. 

21  The  Son  of  man  indeed  goeth,  as  it  is  written 
of  him :  but  woe  to  that  man  by  whom  the  Son 
of  man  is  betrayed !  good  were  it  for  that  man 
if  he  had  never  been  born. 

*  Gr.  for  him  if  that  man. 

seemly  dispute  touching  priority  (Luke  xxii,  24-30),  to  correct  which  (3)  he 
washed  his  disciples'  feet  (John  xiii,  1-11).  (4)  Then  the  meal  was  re- 
sumed and  he  reclined  once  more  at  the  table  (John  xiii,  12),  the  beloved 
disciple  lying  on  his  right. 

one  of  you  which  eateth  with  me  shall  betray  me]  See  R.  V.  He  had  al- 
ready said,  after  washing  their  feet,  "now  ye  are  clean,  but  not  alV  (John 
xiii,  10),  but  at  this  moment  the  consciousness  of  the  traitor's  presence  so 
wrought  upon  him  (John  xiii,  21),  th^it  he  broke  forth  into  words  of  yet 
plainer  prediction.  Now  he  declares  it  to  be  one  of  the  twelve,  for  that  is 
the  plainest  meaning  of  the  phrase. 

19.  they  began  to  be  sorrowfuV]  the  very  thought  of  treason  was  to  their 
honest  and  faithful  hearts  insupportable,  and  excited  great  surprise  and 
deepest  sorrow. 

/5  it  /?]  "  Surely  it  cannot  be  I,"  Meyer  ;  or  ''  It  is  not  I,  is  it?"  Alexan- 
der. None  of  them  said  "  Is  it  heV^  so  utterly  unconscious  were  they  of 
the  treachery  that  lurked  in  their  midst.  Notice  that  the  repetition  at  the 
end  of  the  verse  found  in  the  A.  V.  is  omitted  by  many  authorities,  and  also 
by  the  R.  V. 

20.  he  answered  and  said  unto  them]  ^^ Answered  ^^  is  omitted  in  the  best 
MSS.  See  R.  V.  The  intimation  was  made  privately  to  John,  to  whom 
Peter  had  made  a  sign  that  he  should  ask  who  could  be  so  base  as  to  betray 
their  master  (John  xiii,  28-26). 

one  of  the  twelve]   One  of  his  own  "familiar  friends"  (Ps.  xli,  9). 

that  dippeth  with  me]  "  He  who  is  just  about  to  dip  with  me  a  piece  of  the 
unleavened  cakes  into  the  charoseth^^ — a  sauce  consisting  of  a  mixture  of 
vinegar,  figs,  dates,  almonds,  and  spice,  provided  at  the  passover — "and  to 
whom  I  shall  give  some  of  it  presently  "  (John  xiii,  26).  "  To  this  day,  at  the 
summit  of  Gerizim,  the  Samaritans,  on  the  occasion  of  the  Passover,  hand  to 
the  stranger  a  little  olive- shaped  morsel  of  unleavened  bread  enclosing  a 
green  fragment  of  wild  endive  or  some  other  bitter  herb,  which  may  resemble, 
except  that  it  is  not  dipped  in  the  dish,  the  very  '  sop '  which  Judas  received 
at  the  hands  of  Christ. ' '  — Farrar.  Alford  and  others  hold,  however,  that  this 
is  simply  another  form  of  stating  that  it  was  one  of  his  nearest  and  most 
trusted  friends,  one  who  was  eating  with  him  (as  in  ii.  18),  who  would  betray 
him,  but  does  not  mean  that  the  betrayer  was  at  that  moment  dipping  into  the 
dish  with  him.  This  would  satisfy  the  force  of  the  Greek  word.  This,  act, 
on  this  vi3W,  would  not  definitely  point  out  Judas  as  the  traitor;  it  would 
lead  the  others  however,  to  conclude  who  was  meant. 

21.  woe  to  that  man]  The  intimation  just  given  was  uttered  privately,  for 
the  ear  of  John  alone,  and  through  him  was  possibly  made  known  to  Peter ; 
but  the  incident  was  of  so  ordinary  a  character,  that  it  would  fail  to 
attract  any  notice  whatever,  and  could  only  be  a  sign  to  the  apostle  of  love. 
Then  aloud,  as  we  may  believe,  Christ  uttered  his  final  warning  to  the 


Mark  XIV,  22.] 


ON   THE   GOSPEL    OF   MARK. 


171 


Revised  Version. 
22      And  as  they  -were  eating,  he  took  ^  bread, 
and  when  he  had  blessed,  he  brake  it,  and 
gave  to  them,  and  said.  Take  ye :  this  is  my 


Authorized  Version. 
22  And  as  they  did  eat,  Jesus  took  bread,  and 
blessed,  and  brake  it,  and  gave  to  them,  and  said, 
Take,  eat :  this  is  my  body. 

^  Or,  a  loaf 

traitor,  and  pronounced  words  of  Immeasurable  woe  on  liim  by  whom  he  was 
about  to  be  betrayed.  ' '  It  were  good  for  that  man  if  he  had  never  been  horn. ' ' 
But  the  last  appeal  had  no  effect  upon  him.  "  Eabbi,  is  itlV^  he  inquired. 
"  Thou  hast  said,^^  replied  the  Saviour,  and  gave  him  "  the  sop,"  and  Satan 
entered  into  him,  as  John  tells  us  (xiii,  27).  ''  That  thoudoest,  do  quickly,^' 
the  Saviour  continued  ;  and  the  traitor  arose  and  went  forth,  and  it  toas  night 
(John  xiii,  27-30).  Whether  Judas  was  present  at  the  institution  of  the  Lord's 
Supper  is  a  disputed  question.  According  to  John  xiii,  30,  he  retired  imme- 
diately after  the  sop  was  given  him,  and  was  not  present.* 

22.  And  as  they  did  eat]  assuming  that  Judas  left  ;  after  his  departure, 
the  Saviour,  as  though  relieved  of  a  heavy  load,  broke  forth  into  words  of 
mysterious  triumph  (John  xiii,  31-35),  and  then,  as  the  meal  went  on,  pro- 
ceeded to  institute  the  Lord's  Supper.  Some  accept  the  order  of  Luke,  and 
in  that  case  Judas  was  present  at  the  supper. 

Jesus  took  bread]  that  is,  one  of  the  unleavened  cakes  that  had  been  placed 
before  him  as  the  proclaimer  of  the  feast. 

and  blessedl  giving  thanks  and  pronouncing  the  consecration,  probably  in 
the  usual  words,  see  above,  verse  16.  "  Eat  "  is  omitted  in  R.  V.,  in  accord 
with  the  best  authorities  and  MSS. 

this  is  my  body]  Luke  adds,  ^ '"which  is  being  (or  on  the  point  of  being) 
given  for  you  j^^  Paul  (1  Cor.  xi,  24)  "  which  is  being  (or  on  the  point  of  be- 
ing) broken  for  you,^^  while  both  add,  "  do  this  in  remembrance  of  we."  In 
the  Greek,  the  pronoun  for  "this  "  is  not  of  the  same  gender  as"  bread  ;" 
hence,  some  infer  that  it  cannot  refer  to  bread.  The  words  are  interpreted 
(a)  literally  by  (1)  the  Romanists,  who  claim  that  the  substance  of  the  bread 
in  the  Lord's  Supper  is  changed  to  the  real  flesh  of  our  Lord.  This  ^aew  is 
called  transubstantiation.  (2)  The  Lutheran,  which  declares  that  the  body 
of  Christ  is  present  in,  with,  and  under  the  bread.  This  view  is  called  con- 
substantiation.  (6)  Others  interpret  the  word  in  a  figurative,  or  in 
a  symbolical  sense,  as  (1)  the  Zwinglian  view,  which  holds  that  the 
Lord' s  Supper  is  a  memorial  service  only  ;  (2)  The  Calvanistic  view,  which 
affirms  the  spiritual  presence  of  Christ  in  the  supper,  against  the  literal  view 
of  the  Romanists,  and  in  distinction  from  the  real  presence  view  of  the 
Lutherans.  The  reformed  churches  hold  (1)  that  the  Lord's  Supper  is  a  com- 
memorative ordinance  and  feast,  wherein  believers  truly,  though  spiritually, 
receive  Christ  with  all  his  benefits,  and  commune  with  one  another  as  mem- 
bers of  the  body  of  Christ.     The  reformed  churches  also  understand    the 

*  Judas  not  present.— Was  .Jnd?ia  present  a,t  the  institution  of  the  Lord's  Supper,  or  not?  This 
question  has  been  much  discussed,  and  commentators  are  divided  in  their  answers.  That  he  was 
present  is  favored  by  Jerome,  Augustine,  Chrvsostom,  the  two  Cyrils,  Theodore  t,  Bellarn::ne,  Mal- 
donatus,  Gerhard,  Beza,  Bucer,  Lightfoot,  Bengel,  Stier,  Alford,  and  most  of  the  Lutherans. 
Among  those  holding  that  he  was  not  present.are  Myer,  Tischendorf,  Robinson,  Lichtenstem,  Bu- 
cher,  Ebrard,  Lange,  Wieseler,  Eegginbach,  Ellicott,  Schaff  (though  he  regards  it  as  possible  that 
Judas  was  present  at  the  distribution  of  the  bread  only),  Geikie,  and  Andrews.  Calvin  and  Far- 
rar  are  undecided.  If  Judas  was  present,  the  institution  of  the  supper  in  John's  account  must 
apparently  be  inserted  between  verses  20  and  21  of  John  xiii.  and  the  order  of  Matthew  and  Mark 
must  be  explained.  This  is  very  awkward  and  difficult.  The  presence  of  Judas  is  inferred  chiefly 
fro«i  Luke's  account,  but  Luke's  order  is  obviously  not  exact  in  other  respects;  for  example, 
washing  the  disciples'  feet.  The  statement  in  the  A.  V.,  "  supper  being  ended,"  in  John  xiii,  2, 
is  a  mistranslation.  See  R.  V.,  which  reads,  "  during  supper."  If  Judas  left  before  the  institu- 
tion of  the  supper,  the  order  of  Matthew  and  Mark  can  be  observed,  and  in  John's  account  it 
would  follow  verse  32,  which  is  much  less  awkward,  and  this  arranggiftent  accords  with  the  order 
prescribed  for  the  paschal  supper  in  the  Talmud. 


172 


A   PICTORIAL   COMMENTARY 


[Mark  XIV,  23-26. 


AuTHOEiZED  Version. 

23  And  he  took  the  cup,  and  when  he  had  given 
thanks,  he  gave  it  to  them  :  and  they  all  drank 
of  it. 

24  And  he  said  unto  them,  This  is  my  blood  of 
the  new  testament,  which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I  will  drink  no  more 
of  the  fruit  of  the  vine,  until  that  day  that  I 
drink  it  new  in  the  kingdom  of  God. 

26  And  when  they  had  sung  a  hymn,  they  went 
out  into  the  mount  of  Olives. 


Revised  Version. 

23  body.  And  he  took  a  cup,  and  when  he  had 
given  thanks,  he  gave  to  them :  and  they  all 

24  drank  of  it.  And  he  said  unto  them,  Tliis  is 
my  blood  of  ^  the  ^  covenant  which  is  shed 

25  for  many.  Verily  I  say  unto  you,  I  will  no 
more  drink  of  the  fruit  of  the  vine  until  that 
day  when  I  drink  it  new  in  the  kingdom  of 
God. 

26  And  when  they  had  sung  a  hymn,  they 
went  out  unto  the  mount  of  Olives. 


*  Or,  the  testament    "  Some  ancient  authorities  insert  new. 

phrase  to  mean,  ''  This  represents  my  body."  Similar  usage  is  frequent  in 
the  Bible,  and  especially  in  the  New  Testament.  "  The  seven  good  kine  are 
seven  years"  (Gren.  xli,  26);  that  is,  they  signified  or  represented  seven 
years.     "The  good  seed  are  the  children,"  etc.  (Matt,  xiii,  38).      "I  am  the 


door"  (John  x,  9).  ''I  am  the  vine"  (John  xv,  1).  ''That  rock  was 
Christ"  (1  Cor.  x,  4).  If,  as  Wordsworth  suggests,  ''  the  bread  was  literally 
changed  into  Christ's  human  body,  the  disciples  were  to  take  and  eat  it,  and 
that  body  was  standing  before  them  and  gave  them  what  they  did  eat,  and 
remained  with  them  visible  and  entire  after  they  had  eaten,  and  afterwards 
died  on  the  cross. ' '  Again,  if  it  be  said  that  ' '  Christ' s  body  is  now  a  spiritual 
body,  and  that,  therefore,  what  could  not  be  then,  can  be  now  ;"  this  is  to 
deny,  as  Howe  remarks,  "that  the  apostles  at  that  time  partook  of  the  real 
sacrament;  we  must,  therefore,  admit  a  figure  of  speech,  and  this  compels  us 
to  accept  substantially  the  interpretation  of  the  reformed  churches." 

23.  he  took  the  cup']  possibly  the  third  cup,  and  known  as  the  "  cup  of 
blessing."  See  above,  verse  16.  But  it  is  quite  uncertain,  and  indeed  unim- 
portant, whether  it  was  the  third,  or  some  other  of  the  five  cups  used  in  the 
passover.  There  has  been  much  discussion  in  regard  to  the  "  wine  "  used  by 
our  Lord,  and  the  question  is  not  settled.  Some  of  those  holding  total  absti- 
nence views,  insist  that  it  was  the  unfermented  juice  of  the  grape.  Other 
equally  strong  and  sincere  temperance  advocates  believe  it  was  what  is  gen- 
erally called  wine,  the  fermented  grape  juice.  The  learned  Arabic  scholar, 
Dr.  Van  Dyck,  after  thirty  years'  residence  in  Syria,  declares  that  he  has 
never  heard  of  wine  preserved  unfermented... they  could  not  keep  grape  juice 
unfermented  if  they  would ;  it  would  either  become  wine  or  vinegar  in  a  few 
days.  At  the  passover  only  fermented  wine  is  used... they  have  no  idea  of 
any  other.  Dr.  Post,  for  twenty- five  years  a  professor  in  Beirut,  gives  similar 
testimony.     The  "  dibs  "  of  grapes  is  a  thick  paste,  not  a  drink. 

24.  This  is  my  blood  of  the  new  testament]  The  R.  V.  reads  "cove- 
nant," which  is  better  than  "testament,"  though  neither  word  exhausts  the 
meaning  of  the  Greek.  Some  of  the  best  MSS.  here  omit  "new,"  as  in  the 
R.  V.  He  reminds  them  of  the  old  covenant  also  made  in  blood  with  their 
fathers  in  the  wilderness  (Exod.  xxiv,  8). 

which  is  shed  for  many]  i.  e.,  which  is  being  {or  on  the  point  of  being)  shed 
for  many.  Matthew  (xxvi,  28)  adds,  ^^for  the  remission  of  sins  ;  "  Paul  adds 
(1  Cor.  xi,  25),  "  This  do  ye,  as  oft  as  ye  drink  it,  in  remembrance  ofme.^' 
Thus  did  our  Lord  ordain  bread  and  wine  to  be  the  "outward  part"  or 
"sign"  of  the  ordinance  of  our  Redemption  by  his  death.  The  order  of 
events  at  this  last  passover  is  given  by  Robinson  :  (1)  Jesus  and  the  disciples 
taking  their  places  at  the  table  ;  (2)  the  contention  ;  (3)  the  first  cup  ;  .-(4) 
washing  the  disciples'  feet  and  reproof;  (5)  pointing  out  the  traitor  ;  (6)  fore- 
telling Peter's  denial;  (7)  institution  of  the  supper.  See  also  under  verse  18. 

26.  tvhen  they  had  sung  an  hymn]  that  is,  the  concluding  portion  of  the 
Hallel.     See  above,  note  on  verse  16. 


Mabk  XIV,  27-82.] 


ON   THE   GOSPEL   OF   MARK. 


173 


Kevised  Version, 

27  And  Jesus  saith  unto  them,  All  ye  shall  be 
^  offended:  for  it  is  written,  I  will  smite  the 
shepherd,  and  the  sheep  shall  be  scattered 

28  abroad.  Howbeit,  after  lam  raised  up,  I  will 

29  go  before  you  into  Galilee.  But  Peter  said 
unto  him,  Although  all  shall  be  ^  offended, 

30  yet  ■will  not  I.  And  Jesus  saith  unto  him, 
Verily  I  say  unto  thee,  that  thou  to-day,  even 
this  night,  before  the  cock  crow  twice,  shalt 

31  deny  me  thrice.  But  he  spake  exceeding 
vehemently.  If  I  must  die  with  thee,  I  will 
not  deny  thee.  And  in  like  manner  also  said 
they  all. 

32  And  they  come  unto  '^  a  place  which  was 


Authorized  Version. 

27  And  Jesus  saith  unto  them,  All  ye  shall  Ije 
offended  because  of  me  this  night :  for  it  is  writ- 
ten, I  will  smite  the  shepherd,  and  the  sheep 
shall  be  scattered. 

28  But  after  that  I  am  risen,  I  will  go  before 
you  into  Galilee. 

29  But  Peter  said  unto  him.  Although  all  shall 
be  offended,  yet  will  not  I. 

30  And  Jesus  saith  unto  him.  Verily  I  say  un- 
to thee,  That  this  day,  even  in  this  night,  before 
the  cock  crow  twice,  thou  shalt  deny  me  thrice. 

31  But  he  spake  the  more  vehemently.  If  I 
should  die  with  thee,  I  will  not  deny  thee  in 
any  wise.     Likewise  also  said  they  all. 

32  And  they  came  to  a  place  which  was  named 

^  Gr.  caTised  to  stumble.     "  Gr.  an  enclosed  piece  of  ground. 

27.  And  Jesus  saith  unto  theni]  the  prophecy  of  Jesus  in  verses  27-31, 
may  have  been  spoken  while  they  were  at  the  table,  and  before  the  formal  in- 
stitution of  the  Lord' s  Supper.  This  is  Robinson' s  view,  followed  by  Maclear. 
Clark  supposes  that  the  prophecy  was  twice  uttered,  once  at  the  table  and 
again  on  the  way  to  the  garden,  but  this  is  hardly  probable.  Schaff,  Alex- 
ander, Ellicott,  and  others  think  it  was  spoken  only  while  on  the  way  to 
Gethsemane,  and  hence  the  order  given  in  Matthew  and  Mark  is  accepted. 

"  offended''''^  =  ^^  stumble^'  or  made  to  fall  ''Because  of  me  this  night" 
is  not  found  in  most  of  the  best  MSS.  and  is  omitted  in  the  R.  V. 

for  it  is  written']  The  words  are  taken  from  Zech.  xiii,  7.  The  good 
shepherd  quotes  the  allusion  to  himself  in  his  truest  character  (John  x,  4). 

28.  after  that  I  am  risen  tip]  The  Angel  afterwards  referred  to  these  very 
words  at  the  open  sepulchre  on  the  resurrection  morning  (Mark  xvi,  6,  7). 

29.  But  Peter  said  unto  him]  "  Stumble  "  or  "  offended  "  is  same  word 
as  in  verse  27,  i.  e.  "make  to  fall."  Ardent  and  impulsive  as  ever,  the 
apostle  could  not  endure  the  thought  of  such  desertion.  His  protestations 
of  fidelity  are  more  fully  given  in  Matt,  xxvi,  33  and  John  xiii,  37. 

80.  this  night]  "  Twice"  is  not  found  in  a  few  MSS.  but  the  majority 
have  it.  The  tivice  crowing  would  be  at  two  or  three,  and  at  five  a.  m.  The 
midnight  crowing  would  not  be  counted,  as  Canon  Cook  conjectures  that  the 
first  trial  before  Caiaphas  could  not  have  taken  place  before  one  or  two  o'clock 
A.M.  Before  morning  Peter  would  thrice  deny  that  he  had  ever  known  his 
Lord.  Mark,  as  usual,  records  two  points  which  enhance  the  force  of  the 
warning  and  the  guilt  of  Peter,  viz.  (a)  that  the  cock  should  crow  tioice,  and  (6) 
that  after  such  warning  he  repeated  his  protestation  with  greater  vehemence. 

31.  If  I  shoidd]  literally.  If  it  he  necessary  for  me  to  die  with  Thee;  as 
Wyclif  renders  it,  "  if  it  hihoue  me  to  dye  to  gidere  with  thee."  The  Greek 
word  for  "more"  or  "exceeding  vehemently"  refers  not  so  much  to  the 
ardor  of  his  talk,  as  to  the  abundance  of  it ;  he  kept  on  talking  in  this 
strain,  etc.  For  what  followed,  see  John  xiv,  to  xvii ;  other  discourses  on 
his  own  approaching  departure  to  the  Father,  and  the  coming  of  the  com- 
forter (John  xiv,  1-31)  ;  (2)  of  himself  as  the  true  vine  and  his  disciples  as 
the  branches  (John  xv,  1-6) ;  (3)  of  the  trials  which  the  apostles  must  ex- 
pect and  the  assured  aid  of  the  comforter  (John  xvi, ) ;  (4)  lifting  up  his  eyes 
to  heaven,  solemnly  committing  them  to  the  care  of  the  Father,  (John  xvii,) ; 
(5)  then  the  concluding  part  of  the  Hallel  (Ps.  cxv-cxviii,)  was  sung,  ^.  6. 
chanted,  and  the  little  company  went  forth  to  the  garden. 

32 — 42.    The  Agony  in  the  Garden  of  Gethsemane. 
(Evening  following  Thursday  14th  Nisan,  April  6th,  A.  D.  30.) 

32.  And  they  came]    they  would  pass  through  one  of  the  city  gates 


174 


A  PICTORIAL   COMMENTARY 


[Mabk  XIV,  33,  34. 


Revised  Version. 

named  Gethsemane :  and  he  saith  unto  his 

33  disciples,  Sit  ye  here,  while  I  pray.  And  he 
taketh  with  him  Peter  and  James  and  John, 
and  began  to  be   greatly  amazed,  and  eore 

34  troubled.  And  he  saith  unto  them,  My  soul 
is  exceeding  sorrowful  unto    death: 


Authorized  Veesiov. 

Gethsemane :  and  he  saith  to  his  disciples.  Sit  ye 
here,  while  I  shall  pray. 

33  And  he  taketh  with  him  Peter  and  James 
and  John,  and  began  to  be  sore  amazed,  and  to 
be  very  heavy ; 

34  And  saith  unto  them,  My  soul  is  exceed- 
ing sorrowful  unto  death :  tarry  ye  here,  and 
watch. 

"  open  that  night,  as  it  was  passover,"  down  the  steep  side  of  the  Kedron 
(John  xviii,  1),  and  coming  by  the  bridge,  they  went  onward  towards 

Gethsemane]  Gethsemane  means  "oil-press."  It  was  a  garden  (John 
x^^ii,  1)  or  olive  orchard,  on  the  slope  of  Olivet.  Thither  our  Lord  was 
wont  to  resort  (John  xviii,  2).  Tradition  places  it  at  the  foot  of  Olivet  about 
100  yards  east  of  the  bridge  over  the  Kedron  (black  brook).  It  is  a  small 
irregular  garden  enclosed  by  a  wall  12  feet  high,  168  feet  long  on  the  north 
side,  and  180  feet  on  the  west  side.  The  wall  is  modern,  and  was  built  in 
1847.  Within,  there  are  7  or  8  olive  trees,  the  trunks  cracked  with  age,  and 
shored  up  with  stones.  One  of  the  trees  is  19  feet  around  at  the  base,  and 
though  of  gi'eat  age,  cannot  date  back  to  Christ's  time,  for  Titus  cut  down  all 
the  trees  about  Jerusalem.  The  Latin  monks  keep  the  place  as  a  flower 
garden,  presenting  every  traveller  with  a  bouquet,  for  which  he  is  expected  to 
give  at  least  one  franc.  The  Greeks  have  set  up  another  garden  further  up 
the  Mount  of  Olives,  but  the  one  under  the  Latins  is  generally  accepted  as 
Gethsemane.     See  Schaff,  Diet,  of  the  Bible. 

33.  he  taketh  with  him]  the  three  most  trusted  and  long-tried  of  the 
Apostolic  body,  who  had  been  the  privileged  witnesses  of  the  raising  of  the 
daughter  of  Jairus  and  of  the  transfiguration. 

began  to  be  sore  amazed]  "To  drede  " — Wyclif'.  "  to  be  full  of  horror" — 
Meyer  and  DeWette.  This  word  in  ch.  ix,  15  is  applied  to  the  amazement 
of  the  people  when  they  saw  the  Lord  after  the  transfiguration  ;  in  ch.  xvi,  5, 
6,  it  is  applied  to  the  holy  women  at  the  Sepulchre.  Mark  alone  applies  the 
word  in  connection  with  the  agony  in  the  garden. 

to  be  very  heavy]  "  to  heuye"  —  Wyclif.  The  original  word  thus  translated, 
only  occurs  (1)  here,  (2)  in  the  parallel,  Matt,  xxvi,  37,  and  (3)  in  Phil,  ii,  26, 
"for  he  [Epaphroditus]  longed  after  you  all,  and  was  full  of  heaviness.''^ 
Buttmann  suggests  that  the  root  idea  is  that  of  being  "  aioa,?/ /row  Aowie" 
and  so  "confused,"  "beside  one's  self."  Others  consider  the  primary  idea  to 
be  that  of  "  loathing  "  and  "discontent."  It  is  used  by  Xenophon  and 
Plato  to  express  extreme  anxiety  and  anguish. 

34.  exceeding sorroufid]  A  Greek  compound  used  by  Aristotle  and Isoc- 
rates,  and  meaning  grieved  on  every  side;  shut  in  by  distress.  Herod  is 
said  to  have  been  "  exceeding  sorry  ^^  at  she  request  for  the  Baptist's  head 
Mark  vi,  26.  The  young  ruler  was  '''"very  sorronfid^^  Luke  xviii,  23.  It 
points  here  to  a  depth  of  anguish  and  sorrow,  and  we  may  believe  that  he 
who  at  the  firsttemptation  had  left  the  Saviour  ^^  for  a  season  "  (Luke  iv,13), 
had  now  returned,  and  whereas  before  he  had  brought  to  bear  against  the 
Lord,  as  Trench  remarks,  "all  things  pleasant  and  flattering,  if  so  he  might 
by  aid  of  these  entice  or  seduce  him  from  his  obedience,  so  now  he  thought 
with  other  engines  to  overcome  his  constancy,  and  to  terrify,  if  it  might 
be,  from  his  allegiance  to  the  truth,  him  whom  manifestly  he  could  not  al- 
lure." 

and  watch]  "zfJi7Ame"  adds  Matthew  (xxvl,  38).  Perfect  man,  "  of  a 
reasonable  soul  and  human  flesh  subsisting."  He  yearned  in  this  awful  hour 
for  human  sympathy.  It  is  almost  the  only  personal  request  he  is  ever  re- 
corded to  have  made.     It  was  but  "a  cup  of  cold  water  "  that  he  craved. 


Maek  XIV,  35-40.]  ON   THE   GOSPEL   OP   MARK.  176 


Revised  Veesion. 


35  abide  ye  here,  and  watch.  And  he  went 
forward  a  little,  and  fell  on  the  ground,  and 
prayed  that,  if  it  were  possible,  the  hour 

36  might  pass  away  from  him.  And  he  said, 
Abba,  Father,  all  things  are  possible  \into 
thee;  remove  this  cup  from  me :  howbeitnot 

37  what  I  will,  but  what  thou  wilt.  And  he 
Cometh,  and  findeth  them  sleeping,  and  saith 

38  unto  Peter,  Simon,  sleepest  thou?  couldest 
thou  not  watch  one  hour?  ^  Watch  and 
pray,  that  ye  enter  not  into  temptation: 
the  spirit  indeed  is  willing,  but  the  flesh  is 

39  weak.  And  again  he  went  away,  and  prayed, 

40  saying  the  same  words.  And  again  he  came, 
and  found  them  sleeping,  for  their  eyes  were 
very  hea\-y ;  and  they  wist  not  what  to  an- 


Authoeized  Veksion. 

35  And  he  went  forward  a  little,  and  fell  on  the 
ground,  and  prayed  that,  if  it  were  possible,  the 
*iour  might  pass  from  him. 

36  And  he  said,  Abba,  Father,  all  things  are 
possible  unto  th^e;  take  away  this  cup  from  me: 
nevertheless,  not  what  I  will,  but  what  thou  wilt. 

37  And  ho  cometh,  and  findeth  them  sleeping, 
and  saith  unto  Peter,  Simon,  sleepest  thou? 
couldest  not  thou  watch  one  hour? 

38  Watch  ye  and  pray,  lest  ye  enter  into  temp- 
tation. The  spirit  truly  is  ready,  but  the  flesh 
is  weak. 

39  And  again  he  went  away,  and  prayed,  and 
spake  the  same  words. 

40  And  when  he  returned,  he  found  them 
asleep  again,  (for  their  ej'es  were  heavy,)  neither 
wist  they  wliat  to  answer  him. 

^  Or,  Watch  ye,  and  pray  that  ye  enter  not 

But  it  was  denied  him  !  Very  man,  lie  leaned  upon  the  men  he  loved,  and 
they  failed  him !  He  trod  the  winepress  alone ;  and  of  the  people  there  was 
none  with  him  (Isaiah  Ixiii,  3). 

35e  might  pass']  he  went  "  a5o?fi  a  stone's  throw,^^  Luke  xxii,  41,  for 
prayer,  perhaps  out  of  the  moonlight  into  the  shadow  of  the  garden.  "  The 
whole  feeling  of  suffering  and  judgment  to  be  betrayed  by  the  one-half  of 
the  world,  and  to  be  forsaken  by  the  other  half." — Lange.  "The  feeling 
cannot  be  entirely  accounted  for  by  the  desertion  of  the  creature  merely ; 
there  was  also  to  be  the  desertion  of  the  Creator." — Shedd. 

36.  Abba]  Mark  alone  has  preserved  for  us  this  word.  It  is  used  only 
twice  more  in  the  New  Testament,  and  both  times  by  Paul,  Rom.  viii,  15, 
"  ye  have  received  the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father,^' 
and  Gal.  iv,  6,  "  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts,  cry- 
ing, Abba,  Father. ' '  In  Syriac  it  is  said  to  have  been  pronounced  with  a  double 
5  when  applied  to  a  spiritual  father,  with  a  single  5  when  used  in  its  natural 
sense.  With  the  double  letter  at  all  events  it  has  passed  into  the  European 
languages,  as  an  ecclesiastical  term,  'abbas,'  'abbot.'  See  Lightfoot  on 
Gal.  iv,  6. 

not  what  I  will]  This  is  apt  to  give  some  difficulty,  in  respect  to  the  char- 
acter and  nature  of  Christ.  "I  willingly  submit  my  human  will  to  thy  divine 
will  and  pleasure. " — Bishop  Hall.  Richard  Baxter  exclaimed  ' '  Lord,  when 
thou  wilt,  where  thou  wilt,  as  thou  wilt !  "  Some  remarks  of  Petter,  of  1692, 
may  afford  instruction  and  relief.  "  There  are  two  distinct  wills  in  Christ. 
...Yet  they  are  not  contrary  one  to  the  other.  The  human  will  of  Christ 
being  always  subject  to  his  divine  will."  The  Monotheists  held  there  was 
but  one  kind  of  will  in  Christ,  his  divine  will.  This  heresy  first  originated 
with  Eutyches  in  the  fourth  century,  and  was  fully  developed  200  years  later. 
It  was  sharply  confuted  by  the  early  fathers,  and  condemned  by  councils,  es- 
pecially the  Sixth  of  Constantinople. 

37.  and  saith  unto  Peter]     who  had  made  so  many  impetuous  promises. 

38.  the  flesh  is  weak]  It  is  not  of  course  implied  that  his  own  "  will" 
was  at  variance  with  that  of  his  Father  ;  but,  very  man,  he  had  a  human  iviU, 
and  knew  the  mystery  of  the  opposition  of  the  strongest,  and  at  the  same 
time  the  most  innocent  instincts  of  humanity.  The  fuller  account  of  the 
"  Agony  "  is  found  in  Luke  xxii,  43,  44. 

40.  their  eyes  were  heavy]  sothli  her  yzen  were  greuyd." — Wyclif. 
Even  as  had  been  the  case  on  the  mount  of  transfiguration.  The  original 
word,  supported  by  the  best  M^S.  only  occurs  here,  and  denotes  that  the 
apostles  were  utterly  tired,  and  their  eyes  "  iveighed  down.''^ 

what  to  answer  Mm]      A  graphic  touch  peculiar  to  the  second  gospel 


176 


A   PICTORIAL   COMMENTARY 


Mark  XIV,  41-43. 


Revised  Version, 

41  swer  him.  And  be  cometh  the  third  time, 
and  saith  unto  them,  Sleep  on  now,  and  take 
your  rest:  it  is  enougli;  the  hour  is  come; 
behold,  the  Son  of  man  is  betrayed  into  the 

42  hands  of  sinners.  Arise,  let  lis  be  going :  be- 
hold, he  that  betrayeth  me  is  at  haiid. 

43  And    straightway,  while    he    yet   spake, 


Authorized  Version. 

41  And  he  cometh  the  third  time,  and  saith 
unto  them.  Sleep  on  now,  and  take  your  rest :  it 
is  enough,  the  hour  is  come  ;  behold,  the  Son  of 
man  is  betrayed  into  the  hands  of  sinners. 

42  Rise  up,  let  us  go ;  lo,  he  that  betrayeth  me 
is  at  hand. 

43  And  immediately,  while  he  yet  spake,  com- 

gelist,  just  as  the  imperfect  tense  equally  graphically  implies  that  the 
eyes  of  the  apostles  were  constantly  becoming  tveighed  doimi,  in  spite  of 
any  efforts  they  might  make  to  keep  aioake.  Comp.  the  scene  at  the  trans- 
figuration, Mark  ix,  6.  Dr.  Rush  suggests  that  profound  sleep  is  a  symptom 
of  great  grief.  He  often  witnessed  it  in  mothers  just  after  the  death  of  a 
child.  Thus  their  "  heaviness  with  sleep."  as  stated  by  the  evangelists,  is 
in  entire  accord  with  the  natural  results  which  might  be  expected  from  the 
sorrowful  trials  they  were  passing  through,  and  is  a  proof  of  the  genuineness 
and  truthfulness  of  the  sacred  scene. 

4:1.  the  third  time']  The  temptation  of  the  garden  divides  itself,  like 
that  of  the  wilderness,  into  three  acts,  following  close  on  one  another. 

Sleep  on  noio\  The  words  are  spoken  in  a  kind  of  gentle  irony,  accord- 
ing to  Calvin,  but  this  is  doubtful.  See  below.  The  golden  hour  for  watch- 
ing and  praying  was  over. 

it  is  enoughl  Some  interpret  this  to  mean  :  (1)  enough  of  sleep,  but  that 
contradicts  "  sleep  on  now;  "  (2)  others,  as  implying  the  conflict  is  over, 
or,  still  more  naturally,  (3)  Stier  adopts  Neander's  paraphrase,  "  sleep  on 
now,  I  will  no  more  awake  you  to  watch  with  me,  but  ye  will  soon  be  roused  out 
of  your  sleep,  for  behold  ye,  etc.;"  (4)  "  It  is  enough  of  watching,"  which 
harmonizes  best  with  the  words  that  precede  "  sleep  on  now,"  with  the 
charge  to  watch,  and  with  the  words  which  follow;  (5)  some  see  in  the 
words  "sleep  on  now"  a  sad  irony,  and  take  the  words  "  it  is  enough  "  as 
earnest  warning;  (6)  others  make  the  first  a  question:  "Do  ye  sleep  on 
now?" 

Practical  Suggestions. — Some  of  the  causes  of  Christ's  agony  may  be 
reverently  inferred  from  the  gospels  or  surmised  :  (1)  Jesus  was  in  the  prime 
of  life,  and  conscious  of  rare  abilities  to  do  a  great  work;  (2)  into  this  hour 
were  crowded  the  cruelty,  shame,  physical  and  spiritual  torment  coming  on 
him;  (3)  he  bore  the  griefs,  sins,  and  sorrows  of  a  world ;  (4)  his  friends 
forsook  him,  adding  to  his  distress;  Judas  would  betray  him,  his  chosen  people 
cry  out  for  his  blood ;  (5)  he  might  escape  all  this  ;  he  suffered  it  for  hard, 
stubborn  hearts  at  enmity  to  him ;  (6)  Satan  doubtless  oppressed  him  sorely, 
as  hinted  in  John  xiv,  30;  (7)  severest  of  all,  the  Father  was  to  turn  from 
him,  and  give  him  over  to  suffer  the  penalty  of  broken  law,  like  a  common 
malefactor.  It  was  the  burden  of  the  sin  of  millions  of  souls,  extending 
over  thousands  of  years ;  it  was  an  awful  sense  of  the  virulence  of  evil,  and 
the  frown  of  the  Almighty,  and  the  terrible  judgment  of  righteous  law,  that 
brought  this  unutterable  agony  to  the  Son  of  God.  See  Alford,  Farrar, 
Geikie,  and  Edwards  on  this  theme.  Be  resigned  to  God's  will.  A  minister 
prayed  over  a  dying  child,  "If  it  be  thy  will  spare  — ."  The  poor  mother 
yearning  over  her  loved  one,  exclaimed,  "  It  must  be  his  will,  I  cannot  bear 
it."  The  child  lived,  to  the  surprise  of  many,  and  to  the  intolerable  sorrow 
of  the  mother,  who  lived  to  see  him  hanged  before  he  was  two  and  twenty. 
"  Oh,  it  is  good  to  say  not  my  will,  but  thine  be  done." — Kilpin. 

43 — 52.    The  Betrayal. 
(Evening  following  Thursday,  14th  Nisan,  A.  D.,  30.) 

43.    And  immediately']  while  he  yet  spake,  the  garden  was  filled  with 


178 


A   PICTORIAL   COMMENTARY 


Mark  XIV,  44-47. 


Revised  Version. 

Cometh  Judas,  one  of  the  twelve,  and  ■with 
him  a  multitude  with  swords  and  staves, 
from  the  chief  in'iests  and  the  scribes  and  the 

44  elders.  Now  he  that  betra5'ed  him  had  given 
them  a  token,  saying,  Whomsoever  I  shall 
kiss,  that  is  he;   take  him,  and  lead  him 

45  away  6afelj\  And  when  he  was  come, 
straightway  he  came  to  him,  and  saith,  Eab- 

46  hi ;  and  ^  kissed  him.    And  they  laid  hands 

47  on  him,  and  took  him.  But  a  certain  one  of 
them  that  stood  by  drew  his  sword,  and  smote 
the  ^  servant  of  the  high  priest,  and  struck 


'  Authorized  Version. 

eth  Judas,  one  of  the  twelve,  and  with  him  a 
great  multitude  with  swords  and  staves,  from 
tlie  chief  priests  and  tlie  scribes  and  the  elders. 

44  And  he  that  betrayed  him  had  given  them 
a  token,  saying.  Whomsoever  I  shall  kiss,  that 
same  is  he;  take  him,  and  lead  /imaway  safely. 

45  And  as  soon  as  he  was  come,  he  goeth 
straightway  to  him,  and  saith,  Master,  Master ; 
and  kissed  him. 

46  And  they  laid  their  hands  on  him,  and  took 
him. 

47  And  one  of  them  that  stood  by  drew  a  sword, 
and  smote  a  seivant  of  the  high  priest,  and  cut 
off  his  ear. 

^  Gr.  kissed  him  much.  ^  Gr.  bond-servant, 
armed  men,  and  flashed  with  the  light  of  numerous  lanterns  and  torches, 
though  the  paschal  moon  was  at  the  full,  for-  "in  the  rocky  ravine  of  the 
Kedron  there  would  fall  great  deep  shadows  from  the  declivity  of  the  moun- 
tains and  projecting  rocks,  and  there  were  caverns  and  grottoes  in  which  a 
fugitive  might  retreat." — Lange,  Life  of  Christ,  iv,  292. 

Cometh  Judas']  during  the  two  hours  that  had  elapsed  since  he  had  gone 
forth  from  the  upper  room  he  had  not  been  idle.  He  had  reported  to  the 
ruling  powers  that  the  favorable  moment  had  come,  and  had  doubtless  men- 
tioned "the  garden"  whither  his  Master  was  wont  to  resort.  He  now  re- 
turned, but  not  alone,  for 

with  him' a  great  multitude  loith  sioords  and  staves']  "great "  is  omitted  by 
the  R.  V.  These  consisted  (1)  of  the  regular  guards  of  the  temple,  (2)  of 
the  detachment  from  the  Roman  cohort  quartered  in  the  tower  of  Antonia 
under  the  "  chiliarch  "  or  tribune  in  command  of  the  garrison  (John  xviii,  3, 
12),  The  high  priest  may  have  represented  that  the  force  was  needed  for 
the  arrest  of  a  false  Messiah,  dangerous  to  the  Roman  power. 

44:.  a  token]  Judas  had  never  imagined  that  our  Lord  would  himself  come 
forth  to  meet  his  enemies  (John  xviii,  2-5).  He  had  anticipated  the  neces- 
sity of  giving  a  signal  whereby  they  might  know  him.  The  conjecture  of 
some  commentators  (as  Whitby),  that  Judas  expected  Jesus  to  escape  from 
his  enemies  as  he  had  formerly  done,  and  because  Christ  did  not  escape,  went 
and  hanged  himself,  is  unwarranted,  if  not  absurd. 

take  Mm... safely]  "  take  him,"  a  strong  word  in  Greek  meaning  to  seize, 
overpower,  secure  him;  "safely"  means  "securely,"  fearing  possibly  an 
attempt  of  the  disciples  to  rescue  him. 

4:5.  and  kissed  him]  kissed  him  fervently.  See  R.  Y.  The  same  word 
in  the  original,  with  its  intensifying  preposition,  is  used  to  express  (1)  the  kiss- 
ing of  our  Lord  by  the  woman  who  was  a  sinner  (Luke  vii,  38,  45) ;  (2)  the 
kissing  of  the  prodigal  son  by  his  father  (Luke  xv,  20) ;  and  (3)  the  kissing 
of  Paul  by  the  Christians  at  Miletus  (Acts  xx,  37). 

4:7.  one  of  them  that  stood  by]  this  was  Simon  Peter  (John  xviii,  10), 
displaying  his  characteristic  impetuosity.  The  conjecture  that  Mark,  writing 
his  gospel  early,  omitted  Peter's  name  here,  lest  the  injured  man  should  re- 
taliate if  the  apostle  was  made  known,  rests  on  a  slender  basis,  for  Peter 
was  recognized  by  a  relative  of  Malchus  in  the  court.     John  xviii,  26. 

servant  of  the  high  priest]  the  servant's  name  was  Malchus.  John  xviii, 
10.  John  was  an  acquaintance  of  the  high  priest,  hence  he  knew  the  name 
of  his  servant. 

his  ear]     Both  Mark  and  John  use  a  diminutive — little  ear.     Luke  alone 
(xxii,  50)  tells  us  it  was  his  right  ear.     Perhaps  it  was  not  completely  severed, 
for  Luke,  who  alone  also  records  the  healing,  says  that   our   Lord   simply* 
touched  it  and  healed  him. 


Maek  XIV,  48-52  ]  ON   THE   GOSPEL   OF   MARK.  179 


Revised  Version. 

48  ofiF  his  ear.  And  Jesus  answered  and  said 
unto  them,  Are  ye  come  out,  as  against  a 
robber,  with  swords  and  staves  to  seize  me  ? 

49  I  was  daily  with  you  in  the  temple  teaching, 
and  ye  toolt  me  not :  but  this  is  done  that  the 

50  scriptures  might  be  fulfilled.  And  they  all 
left  him,  and  fled. 

51  And  a  certain  young  man  followed  with  him, 
having  a  linen  cloth  cast  about  him,  over  his 

52  naked  body  :  and  they  lay  hold  on  him ;  but 
he  left  the  linen  cloth,  and  fled  naked. 


AuTHomzED  Version. 

48  And  Jesus  answered  and  said  unto  them. 
Are  ye  come  out,  as  against  a  thief,  with  swords 
and  with  strives  to  take  me  ? 

49  I  was  daily  with  you  in  the  temple  teaching, 
and  ye  took  me  not:  but  the  scriptures  must  be 
fulfilled. 

50  And  they  all  forsook  him,  and  fled. 

51  And  there  followed  him  a  certain  young 
man,  having  a  linen  cloth  cast  about  his  naked 
body ;  and  the  young  men  laid  hold  on  him : 

52  And  he  lei't  the  linen  cloth,  and  fled  from 
them  naked. 

48.  answered  and  said  unto  them]  those  to  -whom  lie  now  spoke  were 
some  chief  priests  and  elders  and  officers  of  the  temple  guard  (Luke  xxii,  52) 
who  had  been  apparently  watching  his  capture. 

a  thief]  or  robber.     See  R.  V.  and  note  on  ch.  xi,  17. 

49.  the  scriptures  must  he  fidfilled]  oy,  that  the  Scriptures  might  he  ful- 
filled. See  R.  V.  This  ought  to  have  reminded  the  scribes  of  the  Messianic 
predictions  of  the  prophets,  and  how  they  were  unconsciously  fulfilling  them. 

50.  they  all  forsook  him  and  fled]  even  the  impetuous  Peter  who  had 
made  so  many  promises  ;  even  the  disciple  whom  He  loved. 

51.  a  certain  young  man]  This  forms  an  episode  as  characteristic  of  Mark 
as  that  of  the  two  disciples  journe}ang  to  Emmaus  is  of  Luke.  Some  of  the 
conjectures  in  respect  to  this  young  man  are  (1)  that  he  was  the  owner  of  the 
garden;  (2)  as  Piumptre,  that  he  was  Lazarus;  (3)  the  apostle  John;  (see 
Smith's  Bihle  Diet,  and  Ellicott's  Commentary)  ;  (4)  James,  the  bi'Other  of 
the  Lord ;  (5)  a  youth  of  the  family  where  Jesus  had  eaten  the  passover,  and 
(6)  that  it  was  Mark  himself,  the  son  of  Mary,  the  friend  of  Peter.  There  is 
little  ground  for  these  conjectures,  beyond  the  minute  narration  of  the  event 
by  Mark.     The  history  is  silent,  and  all  guesses  are  of  small  value. 

having  a  linen  cloth]  he  had  probably  been  roused  from  sleep,  or  just  pre- 
paring to  retire  to  rest  in  a  house  somewhere  in  the  valley  of  Kedron,  and  he 
had  nothing  to  cover  him  except  the  sindon  or  upper  garment,  but  in  spite  of 
this  he  ventured,  in  his  excitement,  to  press  on  amongst  the  crowd.  The  word 
sindon  in  Matt,  xxvii.  59,  Mark  xv,  46  and  Luke  xxiii,  53  is  applied  to  fine 
linen^  which  Joseph  of  Arimathaea  bought  for  the  body  of  Jesus.  The  LXX. 
use  the  word  in  Judges  xiv,  12  and  in  Prov.  xxxi,  24  for  "j^/ie  under  gar- 
ments. ' ' 

the  young  meni  this  is  omitted  by  Lachmann,  Tischendorf  and  Tregelles. 
See  R.  V. 

52.  naked]  it  need  not  imply  that  he  was  absolutely  naked.  It  may 
mean  like  the  Latin  nudus,  *'  with  only  the  under  robe  on."  Comp.  1  Sam. 
xix,  24  ;  John  xxi,  7  ;  Virg.  Georg.  1,  299. 

53 — 65.  The  Jewish  Trial. 
(Friday  before  day,  14th  Nisan,  A.D.  30.) 
Jesus  had  two  distinct  trials  :  the  first  before  the  Jewish  high  priest  and 
Council ;  the  second  before  the  Roman  Procurator,  Pilate.  During  the 
Jewish  trial  Jesus  was  arraigned  three  separate  times:  (1)  Before  Annas, 
related  only  in  John  xviii,  13-24.  There  is  some  diff'erence  of  opinion 
about  the  details,  compare  A.  V.  with  the  R.  V.  in  John  xviii,  12.  (2)  Be- 
fore Caiaphas,  narrated  in  Matt,  xxvi,  57-68 ;  Mark  xiv,  53-65 ;  Luke 
xxii,  54-65.  (3)  Before  the  full  Sanhedrin,  early  in  the  morning  just  be- 
fore he  was  led  to  Pilate's  court.* 

*  There  has  been  much  discussion  on  whether  there  were  two  or  only  one  arraignment  of 
Jesus  before  the  high  priest  previous  to  his  sentence  by  tlie  full  Sanhedrin.  The  answer  depends 
largely,  though  not  wholly,  upon  the  interpretation  of  John  xviii,  24.     (1)  The  A.  V.  favora  one 


180 


A   PICTORIAL   COMMENTARY 


[Mark  XIV,  53. 


Authorized  Version. 

53  And  they  led  Jesus  away  to  the  high  priest: 
and  with  him  were  assembled  all  the  chief 
priests  and  the  elders  and  the  scribes. 


Revised  Version. 

53  And  they  led  Jesus  aAvay  to  the  high 
priest:  and  there  come  together  with  him  all 
the   chief  priests  and  the  elders  and  the 


Alexander  holds  that  this  last  was  only  a  private  consultation  respecting 
the  next  step,  but  his  view  rests  on  insufficient  grounds.  Of  these  three 
portions  of  the  Jewish  trial,  the  first  was  preliminary,  perhaps  resembling 
the  examination  now  had  in  criminal  cases  before  the  committing  magistrate; 
the  second  was  the  more  formal  trial,  where  witnesses  were  called  and  testi- 
mony brought  before  the  court,  the  high  priest  presiding,  and  a  decision  of 
guilty  was  reached  ;  the  third  was  an  apparent  revision  of  the  case  by  the  full 
court,  and  a  formal  ratification  of  the  decision,  including  a  sentence  and  pre- 
parations to  carry  the  case  to  the  Roman  civil  court  for  approval.  It  must 
be  borne  in  mind  that  the  Jewish  trial  was  ecclesiastical,  not  civil.  The 
charge  in  both  trials  was  in  substance  the  same,  namely:  that  of  claiming  to 
be  a  king  or  Messiah ;  the  crime,  however,  religiously,  was  counted  blasphemy, 
but  politically  and  civilly,  it  was  treason.  See  note  on  legality  of  trial,  page 
185,  and  also  note  on  chap,  xv,  1. 

53.  And  they  led  Jesus  awai/l  they  bound  him  first  (John  xviii.  12),  and 
then  conducted  him  across  the  Kedron  and  up  the  road  leading  into  the  city. 

to  the  high  priest^  From  the  interference  of  the  Roman  power  with  the 
high  priest's  office,  there  were  ex-high  priests  alive  at  this  time.  Antiochus, 
B.  C.  160,  had  sold  the  office  of  high  priest  to  the  highest  bidder.  Annas 
was  deposed  by  the  Roman  pro- consul,  and  Caiaphas  appointed,  but  the 
Jews  appear  to  have  recognized  Annas  as  high  priest,  according  to  the  law 
of  Moses,  which  made  the  office  hereditary,  not  subject  to  arbitrary  appoint- 
ment. Accepting  the  reading  of  the  R.  V.  in  John  xviii,  24,  Jesus  was 
first  led  to  Annas  the  high  priest,  according  to  the  Mosaic  law,  and  given 
a  brief  examination,  John  xviii,  13,  19-24,  and  Annas  sent  him  bound,  for 
formal  trial,  to  Caiaphas,  the  acting  high  priest  under  Roman  appointment. 
The  palace  seems  to  have  been  jointly  occupied  by  both  as  a  common  official 
residence,  and  thither,  though  it  was  midnight,«the  chief  priests,  elders  and 
scribes  repaired.  The  Jewish  trial  in  its  threefold  arraignment  must  there- 
fore, doubtless,  have  occurred  in  the  same  building,  though  it  may  have  been 
in  different  rooms. 


arraignment,  and  that  before  Caiaphas.  It  reads  :  "  For  Annas  had  sent  him  [Jesus]  bound  unto 
Caiaphas,  the  high  priest,"  a  fact,  according  to  some,  mentioned  parenthetically,  while  the  details 
in  the  preceding  verses,  John  xviii,  19-2:3,  are  held  to  relate  to  his  trial  before  Caiaphas.  Tliis  in- 
terpretation is  favored  by  Calvin,  Beza,  Grotius,  Bengel,  De  AVette,  Meyer, Robinson,  Ltlcke, 
Tholuck,  Andrews  and  Geikie.  (2)  The  R.  V.  which  reads,  "Annas  sent  him  bound,  etc.,"  favors 
the  other  view  of  two  arraignments  before  the  sentence,  to  wit :  (a)  A  preliminary  examination 
before  Annas,  described  in  John  xviii,  19-23,  and  (b)  a  second  and  formal  trial  before  Caiaphas. 
This  seems  to  be  the  more  natural  interpretation  of  the  combined  accounts,  and  has  fewer 
difficulties  than  the  first  view,  since  it  accords  best  with  the  force  of  the  Greek  text.  For  while 
the  Greek  aorist  is  sometimes  used  in  the  sense  of  the  English  past-perfect  tense,  it  is  not  com- 
monly so  used.  There  was  a  good  reason  for  taking  Jesus  before  Annas,  since  he  was  the  high 
priest  according  to  Jewish  law,  and  was,  no  doubt,  so  recognized  by  the  strictest  legalists.  The 
age  and  influence  of  Annas  also  favor  two  hearings  ;  first  by  Annas,  second  by  Caiaphas,  and  this 
interpretation  is  supported  by  Chrysostom,  Augustine,  Olshausen,  Schliermacher,  Stier,  Neander, 
Ebrard,  Weiseler,  Lange,  Alford,  Ellicott,  Farrar,  Dean  Mansell,  SchafF,  David  Brown  and  others. 
A  third  arraignment  was  also  had  in  the  morning,  before  the  full  Sanhedrin,  for  a  formal  ratifi- 
cation of  the  decision.  The  decision  had  been  already  reached  by  the  commission,  or  more  pro- 
bably by  a  smaller  meeting  of  the  Sanhedrin.  At  the  full  meeting  in  tlie  morning,  Jesus  was 
arraigned  for  sentence.  This  view  is  held  by  Andrews,  Farrar,  Geikie  and  many  otliers;  though 
questioned  by  Alexander,  who  holds  that  it  was  not  a  formal,  but  an  informal  meeting.  The 
Greek  word,  however,  is  used  to  designate  a  formal  meeting,  and  the  context  in  Mark  xv,  1,  and 
Matthew  xxvii,  1,  fairly  implies  an  official  meeting  of  the  council  or  Sanhedrin.  See  R.V.  This 
view  is  the  most  satisfactory.  Naturally,  the  rulers  would  outwardly  make  a  pretence  of  fol- 
lowing legal  forms,  and  therefore  have  the  decision  ratified,  even  though  they  did  not  delay  a  full 
day,  as  in  strictness  their  rules,  given  in  the  Talmud,  appear  to  have  required. 


VIA.  doloeosa:  ecce  homo  aech. 


182 


A   PICTOKIAL   COMMENTARY 


[Mark  XIV,  54-57. 


Authorized  Version, 

54  And  Peter  followed  him  afar  off,  even  into 
the  palace  of  the  high  priest :  and  he  sat  with 
the  servants,  and  wanned  himself  at  the  fire. 

55  And  the  chief  priests  and  all  the  council 
sought  for  witness  against  Jesus  to  put  him  to 
death ;  and  found  none. 

56  For  many  bare  false  witness  against  him, 
but  their  witness  agreed  not  together. 

57  And  there  arose  certain,  and  bare  false  wit- 
ness against  him,  saying, 


Kevised  Version. 

54  scribes.  And  Peter  had  followed  him  afar 
off,  even  within,  into  the  court  of  the  high 
priest ;  and  he  was  sitting  with  the  officers, 
and  warming  himself  in  the  light  of  the  fire. 

55  Now  tlie  chief  priests  and  the  whole  council 
sought  witness  against  Jesus  to  put  him  to 

56  death;  and  found  it  not.  For  many  baro 
false  witness  against  him,  and  their  witness 

57  agreed  not  together.  And  there  stood  up 
certain,  and  bare  false  witness  against  him, 


64:.  And  Peter... into  the  palace']  rather  into  the  large  open  gquare 
court,  in  which  public  business  was  transacted.  See  R.  V.  Into  it  Peter 
and  John  ventured  (John  xviii,  15).  The  latter,  as  being  acquainted  with 
the  high  priest,  easily  obtained  admittance  ;  Peter,  at  first  rejected  by  the 
porteress,  was  admitted  at  the  request  of  John. 

and  ivarmed  himself]  in  the  centre  of  the  court  the  servants  of  the  high 
priest  had  made  a  fire  of  charcoal,  probably  on  a  brazier,  and  there  Peter, 
now  admitted,  was  warming  himself. 

55.  the  chief  priests]  Mark  passes  over  the  details  of  the  examination 
before  Annas,  and  the  first  commencement  of  insult  and  violence,  recorded 
only  by  John  (xviii,  19-24).  He  places  us  in  the  mansion  of  Caiaphas, 
whither  our  Lord  was  conducted  across  the  courtyard,  and  where  the  coun- 
cil of  the  nation  had  met  together. 

sought  for  witness]  By  the  law  they  were  bound  to  secure  the  agreement 
of  two  witnesses  on  some  specific  charge.  "As  to  be  perfectly  just  is  an 
tiLtribute  of  the  divine  nature,  to  be  so  to  the  uttermost  of  our  abilities,  is  the 
glory  of  man." — Addison.  But  they  found  no  testimony  against  him.  See 
R.  V.  It  would  not,  probably,  have  been  difficult  to  have  secured  witnesses 
against  him,  on  a  charge  which  would  condemn  him  according  to  Jewishlaw. 
His  claim  to  forgive  sins,  as  in  Mark  ii,  7,  or  breaking  the  Sabbath,  3,  5,  C, 
would  have  sufficed  for  that.  Geikie,  following  Keim,  seems  to  question 
this  view.  But  the  Mosaic  law  is  unmistakably  clear  and  strong.  Compare 
Exod.  xxxi,  14,  15;  xxxv,  2;  Num.  xv,  32-36;  Lev.  xxiv,  10-16;  Jer. 
xvii,  27.  The  Jewish  court  could  not  execute  a  death  penalty  under  Roman 
law.  Hence,  they  wished  to  find  and  to  prove  a  charge  which  would  con- 
demn him  according  to  Roman  law,  in  order  to  have  ground  of  appeal  to 
Roman  authority,  which  must  approve  of  any  death  sentence  before  it  could 
be  executed. 

56.  their  loitness  agreed  not  together]  "the  wltnessingis  weren  not  couen- 
able.^^ — Wyclif.  The  law  required  that  at  least  two  witnesses  must  agree. 
See  Deut.  xvii,  6,  xix,  15.  The  Greek  literally  reads  "and  equal  their  tes- 
timonies were  not."  The  same  phrase  occurs  in  v.  59.  Some  interpret  it  to 
mean  that  the  witnesses  contradicted  each  other  ;  others  that  it  was  insuffi- 
cient, which  is  more  probable,  i.  e.  there  were  independent  witnesses  to  a 
multitude  of  facts,  but  not  two  concurrent  witnesses  to  one  fact.  In  the 
Syriac,  Persic,  and  Ethiopic  versions  the  word  "  false"  in  the  first  clause  of 
this  verse  is  not  expressed,  but  only  that  they  bore  witness  against  him. 

57.  and  there  arose  certain]  two  at  last  came  forward.  Buxtorf  cites 
the  following  Rabbinical  testimony  in  regard  to  false  witnesses  against  Jesus. 
"Against  none  of  those  guilty  of  death  are  snares  to  be  laid,  except  against 
one  who  has  endeavored  to  pervert  another  to  idolatry  and  strange  worship. 
And  theh  it  is  done  thus:  they  light  a  candle  in  an  inner  room,  and  place  the 
witnesses  in  the  outer,  so  that  they  may  see  him  and  hear  his  voice,  without  his 
seeing  them.  And  so  they  did  to  the  Son  of  Satda  (Mary).  They  placed 
men  privately  in  the  next  room,  to  witness  against  him  in  Jud  (or  Judea), 


Mark  XIV,  58-61.]  OX   THE   GOSPEL   OF   MARK.  183 


Authorized  Version.  |  Kevised  Version. 

58  We  heard  him  say,  I  will  destroy  this  tem-     58  saying,  "We  heard  him  say,  I  will  destroy 
pie  that  is  made  with  hands,  and  within  three  this  ^  temple  that  is  made  with  hands,  and 

days  I  will  build  another  jnade  without  hands.  |         in  three  days  I  will  build  another  made  with- 


69  But  neither  so  did  their  wituess  agree  to- 
gether. 

60  And  the  high  priest  stood  up  in  the  midst, 
and  asked  Jesus,  saying,  Answerest  thou  no- 
thing? what  is  it  which  these  witness  against 
thee? 

61  But  he  held  his  peace,  and  answered  no- 
thing. Again  the  high  priest  asked  him,  and 
said  unto  him,  Art  thou  the  Christ,  the  Son  of 
the  Blessed? 


59  out  hands.     And   not  even  so  did  their  wit- 

60  ness  agree  together.  And  the  high  priest 
stood  up  in  the  midst,  and  asked  Jesus,  say- 
ing,  Answerest  thou   nothing?    what  is  it 

61  which  these  witness  against  thee?  But  he 
held  his  peace,  and  answered  nothing.  Again 
the  high  priest  asked  him,  and  saith  unto 
him,  Art  thou  the  Christ,  the  Son  of  the 


^  Or,  sanctuary 

and  hanged  kim  upon  a  cross,  on  the  evening  of  the  passover." — Holes' 
Chronology. 

58.  We  heard  him  sayl  The  statements  now  made  are  given  with  more 
detail  by  Mark  than  any  other  of  the  evangelists.  This  was  false  testimony 
inasmuch  as  it  was  a  perversion  of  Christ's  words.  It  is  probable,  though 
not  certain,  that  the  witnesses  were  guilty  of  icillfid  perversion,  and  therefore 
of  perjury,  in  thus  repeating  the  prophecy  of  Jesus  concerning  the  destruc- 
tion of  the  temple.  The  careless  listener  might  have  understood  Jesus  to  say 
he  would  destroy  the  temple,  instead  of,  ''destroy  this  temple  and  in  three 
days  I  will  raise  it  up,"  (John  ii,  19).  This  point  is  not  important,  however, 
for  it  was  not  on  this  that  his  condemnation  was  secured. 

59.  neither.., witness  agreed  The  statements  of  the  witnesses  did  not  tally, 
and  their  testimony  was  therefore  worthless.  Their  memories  had  travelled 
over  three  years,  to  the  occasion  of  the  first  passover  at  Jerusalem  and  the 
first  cleansing  of  the  temple.  But  they  perverted  the  real  facts  of  the  case 
(John  ii,  18-22).  Mark  alone  notices  the  disagreement  of  their  testimony. 
"  The  differences  between  the  recorded  words  of  our  Lord  and  the  reports 
of  the  witnesses  are  striking :  '  lam  able  to  destroy '  (Matt,  xxvi,  61 )  ;  '  /  will 
destroy^  (Mark  xiv.  58)  ;  as  compared  with  '■  Destroy... and  I  icillraise^  (John 
ii,  19)." — Wescott.  In  the  "Gospel  of  Nicodemus "  and  the  so-called 
"  Acts  of  Pilate"'  it  is  asserted  that  several  witnesses  voluntarily  testified  in 
favor  of  Jesus ;  among  them  were  Nicodemus,  Bartimeus,  of  Jericho,  the 
lame  man  who  was  healed  at  the  Pool  of  Bethesda,  the  woman  who  was 
cured  of  an  issue  of  blood,  and  whose  name  is  given  as  Veronica,  and  the 
centurion  of  Capernaum,  whose  servant  was  cured.  These  statements  are 
founded  on  traditions,  which,  though  very  old,  are  not  very  trustworthy. 

60.  And  the  high  priest  stood  wj?]  The  impressive  silence  which  our 
Lord  preserved,  while  false  witnesses  were  being  sought  against  him  (Matt, 
xxvi,  62),  was  galling  to  the  pride  of  Caiaphas.  Comp.  R.  V.  Standing  up, 
therefore,  in  the  midst  (a  graphic  touch  which  we  owe  to  Mark  alone),  he 
adjured  him  in  the  most  solemn  manner  possible  (Matt,  xxvi,  63),  to  declare 
whether  he  was  "the  Malcha  Meschicha" — the  King  Messiah,  the  son  of 
the  blessed.  This  was  an  attempt  to  make  Jesus  criminate  himself ;  a  pro- 
cedure contrary  to  all  our  ideas  of  justice,  though  not  uncommon  to  ancient 
courts,  and  modern  ones  in  the  East. 

61.  held  his  peace]  "  Euripides  was  wont  to  say,  silence  was  an  answer 
to  a  wise  man ;  but  we  seem  to  have  greater  occasion  for  it  in  our  dealing 
with  fools  and  unreasonable  persons,  for  men  of  breeding  and  sense  will  be 
satisfied  with  reason  and  fair  words. ' '  — Plutarch.  ' '  What  strange  power  there 
is  in  silence  !...  When  some  of  those  cutting,  sharp,  blighting  words  have  been 
spoken,  which  send  the  hot  indignant  blood  to  the  face  and  head,  if  those  to 
whom  they^  are  addressed  keep  silence,  look  on  with  awe,  for  a  mighty  work 


184  A   PICTORIAL    COMMENTARY  [Mark  XIV,  62-64. 


Authorized  Version, 

62  And  .leans  eairl,  I  am :  and  ye  shall  see  the 
Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent  his  clothes,  and 
Baith,  What  need  we  any  further  Mitneyses? 

64  Ye  have  heard  the  blasphemy:  what  think 
ye  ?  And  they  all  condemned  him  to  be  guilty 
of  death. 


Revised  Version. 

62  Blessed?  And  .Jesus  said,  I  am:  and  ye  shall 
see  the  Son  of  man  sitting  at  the  right  hand 
of  power,  and  ooming   with  the  cluuds  of 

63  heaven.  And  the  high  priest  rent  his  clothes, 
and  saith,  What  further  need  have  we  of  wit- 

64  nesses?  Ye  have  heard  the  blasphemy;  what 
think  ye  ?    And  they  all  condemned  him  to 


is  going  on  within  them.  ...During  that  pause  they  have  made  a  step  toward 
heaven  or  toward  hell,  and  an  item  has  been  scored  in  the  book  which  the 
day  of  Judgment  shall  see  opened.  They  are  the  strong  ones  of  earth,  the 
mighty  food  for  good  or  evil," — Emerson. 

62.  And  Jesus  said,  I  ami  Thus  adjured,  the  Lord  broke  the  silence  and 
now  replied,  "  I  am — the  Messiah,  the  Sou  of  God,  the  Son  of  man— and  here- 
after ye  shall  see  me  sitting  on  the  right  hand  of  power,  and  coming  in  the 
clouds  of  heaven  J''  Comp,  Dan.  vii,  13;  Ps.  viii,  4,  ex,  1.  Gerlach  pro- 
nounces this  the  most  clear  and  definite  testimony  in  favor  of  the  divinity  of 
Christ.  Caiaphas  asked  if  in  claiming  to  be  Messiah  he  also  claimed  to  be 
the  Son  of  God.  Jesus  understood  the  question  and  affirmed  his  divine  na- 
ture. If  his  testimony  is  not  true,  he  must  be  called  a  deceiver,  but  he  is  pro- 
nounced a  good  man  universally,  hence  his  testimony  is  true. 

63.  Then  the  high  priest^  Caiaphas  had  now  gained  his  end.  The  accused 
had  criminated  himself.  This  was  blasphemy,  according  to  their  judgment, 
and  it  could  be  made  constructive  treason  against  the  Roman  government,  for 
their  ideas  of  Messiah  as  a  temporal  king  would  lead  to  rebellion  against,  and 
a  dethroning  of,  Ceesar.  All  was  uproar  and  confusion.  The  high  priest  rent, 
not  his  priestly  robes  (as  some  interpret),  for  these  were  only  worn  when 
officiating  in  the  temple.  Indeed  it  was  not  lawful  for  him  to  rend  his 
clothes  (Lev.  x,  6,  xxi,  10),  though  tradition,  based  on  2  Kings  xviii,  37, 
held  it  allowable  in  cases  of  blasphemy.  Yet,  as  Alford  suggests,  it  is  more 
probable  that  the  high  priest  rent  his  tunic,  as  the  Greek  word  implies. 
The  tunics  were  of  linen. 

64-.  ivhat  think  ye  ?]  This  was  not  a  request  for  a  colloquial  opinion,  but 
was  most  probably  the  customary  legal  form  for  gaining  a  decision  of  the  court, 
as  Alexander  observes.  The  high  priest  did  not  illegally  assume  that  all 
agreed  with  him,  as  some  hold,  and  pronounce  the  condemnation  in  indecent 
haste,  on  his  own  opinion  ;  he  called  for  a  formal  judgment  from  the  council, 
and  "they  all  condemned  him," 

they  all  condemned  him^  "  They  all,"  i.  e.,  the  majority;  indeed  we  only  know 
of  one  possible  exception,  see  ch.  xv,  43,  unless  the  conjecture  that  Nicode- 
mus  was  a  member  of  the  Sanhedrin  and  present  at  his  trial,  be  accepted. 
Canon  Cook  infers  that  none  had  been  summoned  to  this  meeting  who  were 
suspected  of  being  in  favor  of  Jesus,  though  they  may  have  been  called  to  the 
more  formal  council  in  the  morning,  where  alone  legal  sentence  could  be 
pronounced.  Worse  than  false  prophet,  worse  than  seditious,  he  had  de- 
clared himself  to  be  the  "  Son  of  God,^^  and  that  in  the  presence  of  the  high 
priest  and  the  great  Council.  He  had  incurred  the  capital  penalty.  They 
could  pass  a  sentence  but  only  as  an  empty  form,  for  it  must  be  referred  to 
the  Roman  governor,  and  be  confirmed,  to  give  it  legal  force.  In  regard  to 
the  confession  that  Jesus  was  the  Son  of  God,  as  the  Jews  charged,  Whately 
acutely  remarks:  "  He  must  hav.3  known  that  they  so  understood  him. ..they 
must  have  understood  him  rightly.  For  if  he,  condemned  as  he  was  on  the 
evidence  of  his  own  words,  had  known  that  these  words  were  understood  dif- 
ferently from  his  real  meaning,  and  yet  had  not  corrected  their  mistake,  he 
would  himself  have  been  bearing  false  witness  against  himself.     If  he  were 


Mark  XIV,  65.]  ON   THE    GOSPEL   OF   MARK.  185 


Authorized  Version. 

65  And  some  began  to  spit  on  him,  and  to  cover 

his  face,  and  to  buftet  him,  and  to  say  unto  him, 

Prophesy :  and  the  seirants  did  strike  him  with 

the  palms  of  their  hands. 


Revised  Version. 
65  be  1  worthy  of  death.  And  some  began  to 
spit  on  him,  and  to  cover  his  face,  and  to 
buffet  Iiim,  and  to  say  unto  him.  Prophesy: 
and  the  officers  received  him  with  ^  blows  of 
their  hands. 


*  Gr.  liable  to.     '  Or,  strokes  of  rods 

not  the  Son  of  God  in  the  sense  the  Jews  meant,  I  am  really  at  a  loss  to  see 
on  what  ground  we  can  find  fault  with  the  sentence  they  pronounced."  This, 
then,  is  a  very  strong  proof  of  his  divine  character. 

guilty  of  deatK]  We  would  say  ''guilty  of  blasphemy,"  but  in  ancient 
usage  guilt  is  connected  with  the  punishment  fixed  for  the  crime,  not  the 
crime  itself,  as  in  present  usage. 

66.  to  spit  on  him]  In  those  rough  ages  a  prisoner  under  sentence  of  death 
was  ever  delivered  over  to  the  mockery  of  the  guards.  It  was  so  now  with  the 
holy  one  of  God.  Spitting  was  regarded  by  the  Jews  as  an  expression  of  the 
greatest  contempt  (Num.  xii,  14;  Deut.  xxv,  9).  Seneca  records  that  it  was 
inflicted  at  Athens  on  Aristides  the  Just,  but  it  was  only  with  the  utmost  diffi- 
culty that  any  one  could  be  found  willing  to  do  it.  But  those  who  were 
excommunicated  were  specially  liable  to  this  expression  of  contempt.  (Isaiah 
1,  6.)     Camb.  Bible. 

did  strike  him  with  the  palms  of  their  hands']  Notice  the  reading  in  the 
R.  V.  " The  hands  they  bound  had  healed  the  sick,  and  raised  the  dead; 
the  lips  they  smote  had  calmed  the  winds  and  waves.  One  word  and  his 
smiters  might  have  been  laid  low  in  death.  But  as  he  had  begun  and  con- 
tinued, he  would  end — as  self-restrained  in  the  use  of  his  awful  powers  on 
his  own  behalf  as  if  he  had  been  the  most  helpless  of  men — Divine  patience 
and  infinite  love  knew  no  wearying."^ — 

*  Tlie  Legality  of  the  Trial. — There  has  been  much  discussion  on  whether  the  trial  of  Jesus  waa 
conducted  according  to  the  prevailing  forms  of  law.  Jewish  writers  have  generally  maintained 
that  it  was.  Salvador,  a  learned  Jew,  in  his  "  History  of  the  Institutions  of  Moses  and  of  the 
Hebrew  Prophets,"  defends  the  trial  as  a  proper  judicial  procedure.  Regarding  Jesus  as  only  a 
citizen,  and  briefly  reciting  his  principal  acts,  especially  his  severe  denunciations  of  cities  and 
persons,  his  acts  in  the  temple,  and  his  claims  to  be  the  Son  of  God,  Salvador  holds  that  the  high 
priest  was  compelled  to  notice  and  to  repress  bj'  law  such  disturbers  of  the  nation,  who  might 
bring  the  Roman  power  upon  them.  Hence  the  public  order  to  arrest  Jesus — an  order  of  which 
he  claims  Jesus  knew,  and  which  was  not  given  without  warning  ;  as  he  was  asked  for  his  au- 
thority; was  arrested;  the  officers  were  resisted;  one  wounded;  Jesus  was  brought  before  the 
grand  council ;  the  priests  sustain  the  charge;  the  high  priest  appeals  to  Jesus  in  respect  to  the 
truth  of  the  charge;  he  admits  it;  the  council  deliberate;  Jesus  claims  to  be  God;  he  is  con- 
demned under  Deut.  xiii,  and  xviii,  20.  The  ill  treatment  following  the  sentence  Salvador  does 
not  admit,  but  regards  the  account  of  the  evangelists  at  this  point  as  an  exaggeration.  The  council 
met  the  next  morning,  as  the  law  required,  confirmed  the  sentence,  and  carried  the  case  to  Pilate, 
whose  soldiers  showed  the  barbarity  common  to  them  in  tkose  times.  Pilate  before  signing  tlie 
decree  granted  an  appeal  to  the  people,  they  chose  another  to  tee  released,  and  so  Jesus  was  con- 
demned. Salvador  holds  that  the  priests  did  not  mock  him,  but  with  dignity  and  sincerity  de- 
manded that  he  come  down  from  the  cross,  as  a  miracle  decisive  of  his  claims.  Another  able 
Hebrew  historian,  however,  concedes  that  there  was  undue  precipitancy  in  the  trial,  which  he  ex- 
cuses on  the  ground  that  Caiaphae  and  his  colleagues  belonged  to  the  Sadducees,  notorious  for 
cruelty,  and  holds  that  it  would  not  have  occurred  under  the  Pharisees.  See  Derenbourg,  Historie 
de  la  PaleHine.  And  Jewish  writers  generally  maintain  that  whatever  may  be  the  real  merits  of 
the  case,  t<he  trial  was  a  regular  judicial  one,  and  "  the  sentence  legally  just." 

Christian  writers,  on  the" other  hand,  have  generally  held  that  forms  of  law  were  grossly  violated. 
But  most  Gentile  Christians  have  been  too  ready  to  put  a  construction  upon  the  N.  T.  historj'  which 
would  aid  in  casting  increased  obloquy  upon  the  Jewish  people.  M.  Dupin,  in  a  reply  to  Salvador, 
maintains  that  the  accused  was  deprived  of  rights  belonging  to  him  under  the  rules  of  Jewish 
law;  was  arrested  in  the  night;  bound  as  a  malefactor;  beaten  before  arraignment;  struck  in 
open  court  during  trial ;  tried  on  a  feast  day,  before  sunrise ;  compelled  to  criminate  himself,  under 
a  solemn  judicial  adjuration;  was  sentenced  on  the  same  day  of  conviction,  and  that  in  all  thes^ 
particulars  the  law  was  disregarded. 

Salvador  and  Dupin  represent  extreme  views,  and  the  truth  as  to  the  observance  of  legal  forms 
in  the  trial  doubtless  lies  somewhere  between  these  extremes.  Eastern  courts  lack  much  of  the 
regularity  of  procedure  required  and  observed  under  our  laws.    Even  the  forms  usually  accepted 


186  A   PICTORIAL   COMMENTARY  [Mark  XIV,  66. 


AtJTHOKiZED  Version. 
66  And  as  Peter  was  beneath   in  the  palace, 
there   cometh  one  of  the  maids  of  the  high 
priest: 


Revised  Version. 
66      And  as  Peter  was  beneath  in  the  court, 
there  cometh  one  of  the  maids  of  the  high 


66 — 72.     The  Denial  by  Peter. 

66,  And  as  Peterl  To  the  sad  scene  enacted  in  the  hall  of  trial  above,  an 
almost  sadder  moral  tragedy  was  added  in  the  court  (not  "palace,"  as  the 
A.  V.  reads)  below.     Calvin  quaintly  says,  "  Peter's  fall  is  a  bright  mirror  of 

there  are  not  infrequently  put  aside,  by  the  caprice  of  the  judge,  or  under  strong  pressure  of  any 
kind.  Such  instances  are  now  too  common  there  to  excite  remark,  and  under  the  semi-anarchy 
following  the  subjugation  of  the  Jews  under  the  Eomans,  we  may  well  believe  these  irregulari- 
ties no  less  frequent.  Making  due  allowance  for  this  general  irregularity  in  following  any  forms 
of  law  and  justice  there,  it  must  be  conceded,  by  dispassionate  minds,  that  the  Jewish  rulers  pro- 
fessed to  observe  the  forms  of  law  in  the  trial  about  as  closely  as  was  customary  in  their  times. 
Their  fear  of  the  populace,  which  had  only  a  few  days  before  heralded  the  coming  of  Jesus  with 
such  enthusiasm,  would  lead  them  to  preserve  the  outivard  semblance  of  law,  in  his  arrest  and 
trial,  that  they  might  carry  the  people  with  them.  This  view  receives  further  support  from  the 
fact  that  Peter,  in  his  address  in  Solomon's  porch,  says  that  he  knew  the  peoplr  rejected  Christ 
and  chose  Barabbas  through  ignorance,  as  the  rulers  did  also.  See  Acts  iii,  17.  And  Paul  also  im- 
plies that  Christ  was  condemned  by  the  rulers  of  this  world  from  lack  of  wisdom,  1  Cor.  ii,  8.  In 
Acts  ii,  23,  Peter  gays  to  his  hearers  that  they  "  by  wicked  hands  have  crucified  and  slain  " 
J«8us,  i.  e.  by  the  hands  of  the  Gentiles,  or  the  Koman  governor.  The  A.  V.  rendering  "by 
wicked  hands,"  is  misleading.  See  Hackett,  Alexander,  Lange  and  David  Brown  in  loco,  and  also 
the  R.  V.  If  in  the  successive  steps  of  the  trial  they  "  honored  the  appearance  of  justice  while 
mocking  the  reality,"  as  Geikie  asserts,  still  that  is  notoriously  an  oriental  fasliion,  as  ancient  as 
it  was  common.  On  the  other  hand  there  can  assuredly  be  no  excuse  for  the  guilt  of  the  Jewish 
rulers  in  calling  or  accepting  "false  witnesses,"  or  in  refusing'  to  accept  the  manifold  proof  of 
his  real  character  which  the  life  and  miracles  of  Jesus  afforded.  They  denied  his  divine  char- 
acter, and  treated  his  Messianic  claims  as  unfounded,  and  his  further  claim  to  work  wonders  by 
his  own  power  and  not  in  the  name  of  God,  was  regarded  as  a  sin,  like  unto  that  of  Moses  at  Meri- 
bah,  Num.  xx,  12,  and  his  acceptance  of  worship,  as  if  divine,  being,  in  their  view,  a  sin  which 
exposed  him  to  death  under  Deut.  xiii. 

An  able  Christian  jurist  and  professor  of  law,  Simon  Greenleaf,  after  reviewing  the  irregulari- 
ties of  the  trial,  calmly  concludes,  "  If  we  regard  Jesus  simply  as  a  Jewish  citizen,  and  with  no 
higher  character,  this  conviction  seems  substantially  right  in  point  of  law,  though  the  trial  were 
not  legal  in  all  its  forms. ...It  is  not  easy  to  perceive  on  what  ground  his  conduct  could  have  been 
defended  before  any  tribunal,  unless  upon  that  of  his  superhuman  character."  The  Jewish  San- 
hedrin  were  not  convinced  that  .Jesus  was  such  a  character,  and  would  not  for  a  moment  admit 
his  claim,  and  therefore  could  not  do  otherwise  than  condemn  him.  The  appeal  of  the  high 
priest  to  Jesus  for  an  assent  to  or  denial  of  the  accusation  brought  against  him,  is  not  noted  by 
Greenleaf  as  an  example  of  illegal  forms  in  the  trial,  nor  is  it  likely  that  it  would  be  so  regarded 
in  ordinary  eastern  courts.  That  the  most  was  made  of  the  confession,  to  change  popular  tide 
against  the  prisoner,  was  natural.  It  must  not  be  forgotten  that  blasphemy  was  a  crime  regarded 
with  peculiar  horror  among  the  Jews.  Hence  Jesus  was  regarded  as  a  notorious  and  dangerous 
character.  That  they  had  resolved  to  put  him  to  death  was  also  natural.  His  offences  against 
their  laws  and  traditions  were  numerous,  of  galling  publicity,  and  in  their  eyes  of  the  very 
worst  kind,  calling  for  the  severest  penalties  under  3Iosaic  statutes.  The  false  witnesses,  the  harsh- 
ness, and  whatever  other  irregularities  of  procedure  thej'  pursued,  were  illeg.al,  as  well  as  unjust, 
but  how  fiir  there  were  other  irregularities,  cannot  be  fully  determined. 

The  Talmudic  rules  for  trials  may  not  be  identical  with^the  accepted  regulations  of  those  times, 
since  the  accuracy  of  the  Talmud  in  respect  to  rules  on  other  matters  has  been  sharply  questioned. 
See  Whiston's  Josephus,  vol.  ii,  p.  20.  Gentile  Christians  who  can  now  perceive  the  awful  mis- 
take of  the  Jews  in  respect  to  the  true  character  of  Jesus,  had  they  lived  in  that  day,  amid  the 
knowledge  and  prejudices  then  current,  is  it  likely  they  would  have  failed  to  join  in  the  popular 
clamor  wliich  rejected  Jesus  and  accepted  Barabbas? 

Of  the  Roman  proceedings  it  need  only  be  added,  two  courses  were  open  to  the  Jewish  rulers : 
(1)  To  ask  the  Roman  official  to  ratify  their  sentence  without  inquiry,  or  (2)  to  bring  a  charge 
which  the  civil  court  must  recognize,  and  if  true,  condemn  the  accused.  The  Procurator  in  im- 
perial provinces,  in  times  of  danger  to  the  State,  might  become  an  unrestricted  dictator,  subject 
only  to  the  pro-consul,  or  the  Emperor.  Pilate  did  not  hesitate  to  exercise  sucli  powers.  He  did 
not  at  once  accede  to  the  first  request  of  the  .Jews,  as  they  hoped  he  would.  He  called  for  the 
grounds  of  their  condemnation  of  Jesus.  They  exhibited  petulance  unbecoming  a  judicial 
tribunal,  when  called  to  give  their  accusation.  And  when  Pilate  pronounced  the  charge  of  trea- 
son unfounded,  from  the  statements  of  .Jesus  that  a  spirifiud  kingdom  was  his  aim,  the  Jewish 
rulers  still  i)ersisted  in  their  charge.  When  Pilate  soiight  to  escape  condemning  Jesus  by  an  ap- 
peal to  the  populace,  the  rulers  outwitted  him,  and  Pilate  finally  delivered  Jesus  to  be  crucified, 
because  he  claimed  to  bo  the  "  King  of  the  Jews."  And  ho  certified,  by  the  title  placed  on  the 
cross,  that  this  was  the  charge  upon  which  the  accused  was  executed. 


MARK  XIV,  67-70.] 


ON   THE    GOSPEL    OF   MARK. 


187 


Eevised  Version. 

67  priest :  and  seeing  Peter  warming  "himself, 
she  looked  upon  him,  and  saith,  Thoii  also 

68  wast  with  the  Nazarene,  even  Jesus.  But  he 
denied,  saying,  ^  I  neither  know,  nor  under- 
stand what  thou  sayest :    and  he  went  out 

69  into  the  *  porch;  ^  and  the  cock  crew.  And 
the  maid  saw  him,  and  began  again  to  say  to 

70  them  that  stood  by.  This  is  one  of  them.  But 
he  again  denied  it.  And  after  a  little  while 
again  they  that  stood  by  said  to  Peter,  Of  a 
truth  thou  art  one  of  them;  for  thou  art  a 


Authorized  Version. 

67  And  when  she  saw  Peter  warming  himself, 
she  looked  upon  him,  and  said.  And  thou  also 
wast  with  Jesus  of  Nazareth. 

68  But  he  denied,  saying,  I  know  not,  neither 
understand  I  what  thou  sayest.  And  he  went 
out  into  the  porch :  and  the  cock  crew. 

69  And  a  maid  saw  him  again,  and  began  to 
say  to  them  that  stood  by.  This  is  one  of  them. 

70  And  he  denied  it  again.  And  a  little  after, 
they  that  stood  by  said  again  to  Peter,  Surely 
thou  art  one  of  them:  for  thou  art  a  Galilean, 
and  thy  speech  agreeth  thereto. 

^  Or,  I  neither  know,  nor  understani:  thou,  what  sayest  thouf  '  Gr.  forecourt.  ^  Many  ancient 
authorities  omit  and  the  cock  crew, 

our  weakness.  In  his  repentance  also,  a  striking  instance  of  the  goodness 
and  mercy  of  God  is  held  out  to  us."  The  precise  time  and  order  of  the 
three  denials  is  left  to  conjecture.  They  here  form  one  connected  narrative, 
though  they  may  have  occurred  at  different  periods  during  the  trial. 

67.  warming  himselfl  Probably  shortly 
after  his  entrance.  The  maid  or  porteress  who 
admitted  him  asked  him  the  question  in  re- 
proach.    See  form  of  her  remark  in  R.V. 

she  looked  upon  himi  with  fixed  and  earnest 
gaze,  as  the  original  word  used  by  Luke  (xxii, 
56)  implies. 

68.  But  he  denied']  thrown  off  his  guard  per- 
haps by  the  searching  glances  of  the  bystanders, 
Peter  replied  at  first  evasively,  that  he  neither 
knew  nor  understood  what  she  meant.  See 
Lange,  Life^  iv.  p.  816.  Others  think  it  means, 
^^  I  know  himnot,  neither  understand  I  what  thou 
sayest.''^  See  R.V.  He  should  have  stopped 
at  once.  '^A  lie,"  says  Carlyle,  "should  be 
trampled  on  and  extinguished  wherever  found, 
i  am  for  fumigating  the  atmosphere,  when  I  suspect  that  falsehood  like  a 
pestilence  breathes  around  me." 

into  the  porch]  ' '  The  outer  courtyard, ' ' — Meyer.  "The  fore  court. "  R.  V. 
margin.  Anxious  probably  for  a  favorable  opportunity  of  retiring  alto- 
gether, the  apostle  now  moved  away  fi'om  the  centre  of  the  court.  Here  the 
second  denial  took  place  (Matt,  xxvi,  71,  72),  and  for  the  first  time  a  cock 
crew.     This  cock  crowing  is  omitted  in  some  MSS.     See  R.  V.  margin. 

69.  maid  saw  him  again]  recognized  at  the  porch,  Peter  seems  to  have 
returned  once  more  towards  the  fire,  and  was  conversing  in  his  rough  Galilean 
dialect  with.the  soldiers  and  servants  when,  after  the  lapse  of*an  hour,  not 
another,  but  the  same  maid  (see  R.  V.),  again  made  the  charge. 

to  them  that  stood  hy]  on  this  occasion  she  addressed  herself  to  the  by- 
standers, amongst  whom  was  a  kinsman  of  Malchus  (John  xviii,  26). 

70.  And  he  denied  it  again]  this  denial  was  probably  addressed  to  those 
round  the  fire.  "  Any  man  who  is  not  supported  by  the  hand  of  God,"  says 
Calvin,  "will  instantly  fall  by  a  slight  gale,  or  the  rustling  of  a  falling  leaf" 
Peter,  "  tempted  by  a  woman's  voice,  immediately  denies  his  master,  and  yet 
but  lately  thought  himself  a  valiant  soldier,  even  unto  death." 

a  Galilean]  Some  authorities  and  the  A.  V.  add,  "and  thy  speech  agrees 
thereto.^ ^  But  many  omit  these  words,  as  the  R.  V.  The  thought  is  in 
Matt,  xxvi,  73.  The  Galilean  burr  was  rough,  and  they  confounded  the  gn^ 
turals  and  the  last  two  letters  of  the  Hebrew  alphabet  in  speech.     Hence  the 


CHAFING  DISH  OF  CHARCOAL. 


188  A   PICTORIAL   COMMENTARY         []Maek  XIV,  71-XV,  1. 


Authorized  Version. 

71  But  he  began  to  curse  and  to  swear,  saying, 
I  know  not  this  man  of  whom  ye  speak. 

1-^  And  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word  that  Jesus  said 
unto  him,  Before  the  cock  crow  twice,  thou  shalt 
deny  me  thrice.  And  when  he  thought  thereon, 
he  wept. 

CHAP.  XV. — And  straightway  in  the  morn- 
ing the  chief  priests  held  a  consultation 


Revised  Version. 

71  Galilean.  But  he  began  to  curse,  and  to 
swear,  I  know   not  this  man  of  whom  ye 

72  speak.  And  straiglitway  the  second  time  the 
cock  crew.  And  Peter  called  to  mind  the 
word,  how  that  Jesus  said  unto  him,  Before 
the  cock  crow  twice,  thou  shalt  deny  me 
thrice.  ^And  when  he  thought  thereon,  he 
v/ept. 

15  And  straightway  in  the  morning  the  chief 
priests  with  the  elders  and  scribes,  and  the 


^  Or,  And  he  began  to  weep. 
Galileans  were  not  allowed  to  read  aloud  in  the  Jewish  synagogues.  Light- 
foot  gives  examples  of  the  confusion  produced  by  their  pronunciation,  ask- 
ing, Whose  is  immar  (this  lamb)?  they  pronounced  it  so  that  hearers  did  not 
know  whether  an  ass,  wine,  wool  or  lamb  was  meant. 

71.  he  began  to  curse  and  to  swear']  "We  have  reason  to  suspect  the 
truth  of  that  which  is  backed  with  oaths  and  rash  imprecations.  None  but 
the  devil's  sayings  need  the  devil's  proofs." — Henri/.  But  assailed  by  the 
bystanders  just  mentioned  and  by  the  kinsman  of  Malchus  (John  xviii,  26), 
the  apostle  now  fell  deeper  still. 

72.  And  Peter  called  to  rnind]  all  that  his  Lord  had  said,  all  his  repeated 
warnings  rushed  back  to  his  remembrance,  and  lit  up  the  darkness  of  his  soul. 

when  he  thought  thereon]  there  are  various  renderiiigs  and  interpreta- 
tions of  this  phrase,  some  of  them  strained  and  fanciful.  Two,  worthy  of 
notice,  are,  (1)  literally  "  casting  on  "  it,  i.e.  his  mind,  is  the  rendering  of  the 
A.V.  and  R.V.,  and  this  usage  accords  with  that  of  Plutarch,  Galen  and 
others.  (2)  "casting  his  eyes"  on  (him),  as  Jesus  looked  at  Peter.  This, 
if  tenable,  would  give  a  happy  antithesis  between  Luke  and  Mark,  but  the 
first  is  the  better  reading. 

he  ivept]  not  with  the  remorse  of  Judas,  but  the  godly  sorrow  of  true  re- 
pentance. Peter's  fault  is  not  lessened,  for  Mark  states  that  the  first  crowing 
of  the  cock  did  not  suffice  to  recall  him  to  his  duty,  but  a  second  was  needed. 
Tradition  says  Peter  could  never  hear  a  cock  crow  without  tears,  and  it  might 
well  be  true. 

Ch.  XV.  1 — 15.   Verdict  of  the  Sanhedrin  and  Trial  before  Pilate. 
(Friday,  15th  Nisan,  783,  April  7  th,  (?)  A.D.  30.) 

!•  And  straightway]  See  R.V.,  which  implies  that  it  was  a  full  coun- 
cil, many  important  persons;  as  Ellicott  notices,  "the  whole  council  is 
in  apposition  with ' '  the  chief  priests.  As  the  day  dawned,  a  second  meet- 
ing of  the  Sanhedrin  was  convened.  "A  legal  Sanhedrin  it  could  hardly  be 
called,  for  there  are  scarcely  any  traces  of  such  legal  assemblies  during  the 
Roman  period."  The  laws  of  this  august  court  were  humane,  and  the  pro- 
ceedings were,  in  theory,  conducted  with  the  greatest  care.  The  axiom  cur- 
rent was  "  the  Sanhedrin  was  to  save,  not  to  destroy  life."  In  trials  before 
this  court,  the  rules,  according  to  the  Talmud  were  :  (1)  the  accused  one  to  be 
held  innocent  until  proved  guilty.  (2)  No  one  could  be  tried  or  condemned 
in  his  absence.  (3)  Witnesses  were  to  be  warned  of  the  value  of  life,  and 
to  omit  nothing  in  the  prisoner's  favor.  (4)  He  was  to  have  counsel  to  de- 
fend him.  (5)  All  evidence  in  his  favor  was  to  be  admitted  freely.  (6)  Any 
member  of  the  court  who  had  favored  acquittal  could  not  later  vote  for  con- 
demnation. (7)  Votes  of  the  youngest  members  were  first  taken  that  they 
might  not  be  influenced  by  seniors.  (8)  In  capital  offences  a  majority  of  two, 
at  least,  was  required  to  condemn.  (9)  A  verdict  of  acquittal  could  be  pro- 
nounced on  the  day  of  trial ;  of  guilt,  only  on  the  day  after  trial.  (10)  No 
criminal  trial  could  be  carried  through  in  the  night.  (11)  The  judges 
must  fast  for   a    day  before   the   trial.      (12)  No  one  could  be   executed 


MARK  XV,  1.]  ON   THE   GOSPEL   OF   MARK.  189 


AuTHOKizED  Version. 

with  the  elders  and  scribes  and  the  whole  coun- 
cil, and  bound  Jesus,  and  carried  him  away,  and 
delivered  Mm  to  Pilate. 


Eevised   Version. 
whole  council,  held  a  consultation,  and  bound 
Jesus,  and  carried  him  away,  and  delivered 


on  the  same  day  as  the  sentence.  The  trial  before  Caiaphas  and  the 
Sanhedrin  was,  therefore,  in  violation  of  their  rules,  not  preserving  forms  of 
justice,  according  to  strict  Jewish  law.  The  rules  were  often  pushed 
aside,  as  in  Maccabean  times.  It  is  asserted  that  in  the  Talmud  a  new 
doctrine  was  invented,  permitting  one  falsely  claiming  to  be  Messiah  to 
be  tried  and  condemned  the  same  day,  or  in  the  night,  to  relieve  the  keen- 
ness of  the  feeling  in  the  Jewish  nation  over  the  judicial  murder  of  Jesus. 
A  story  was  also  coined,  that  a  crier  called  aloud  for  forty  days  for  witnesses 
to  come  forward  in  his  defence.  See  Ginsburg,  in  Kitto^s  Cyc,  Keim,  Eder- 
sheimand  Geikie.  Some,  as  Alexander,  suppose  the  "  consultation"  in  the 
morning  was  only  an  informal  and  private  one  ;  some,  as  Meyer  and  Ellicott, 
regard  it  as  merely  a  continuation  of  the  former  meeting ;  others,  as  Gres- 
well,  Andrev/s,  Farrar,  Geikie,  and  most  late  writers,  hold  that  it  was  an 
official  meeting  of  the  Sanhedrin  to  ratify  the  sentence,  and  order  the  case 
before  the  Roman  procurator.     This  seems  the  most  probable. 

whole  council}  Lightfoot  quotes  from  Maimonides  a  precept  that  it  was  not 
necessary  for  all  members  of  the  Sanhedrin  to  be  present  to  transact  business, 
but  when  all  were  specially  summoned,  then  attendance  was  compulsory. 
Mark  here  implies  such  a  compulsory  meeting  of  the  whole  council. 

carried  him  away}  It  is  uncertain  where  the  Praetorium  was  to  which 
Jesus  was  taken.  There  are  two  prevailing  views:  (1)  That  it  was  in  the 
tower  or  castle  of  Antonia,  on  the  north  side  of  the  temple  ;  formerly 
this  was  the  prevailing  opinion,  and  is  maintained  by  some  later  critics, 
as  Weiss,  Tischendorf,  Barclay,  Lange  and  Weiseler.  (2)  That  it  was 
one  of  the  two  gorgeous  palaces  of  Herod,  on  the  western  hill  of  Jerusalem, 
not  far  from  the  present  Jaffa  gate.  This  view  is  accepted  by  Winer,  Lewin, 
Tobler,  Farrar,  Andrews,  Geikie,  Canon  Cook,  Schaff,  and  the  majority  of 
late  critics.  It  renders  the  traditional  journey  to  Golgotha,  through  the  via 
dolorosa,  improbable. 

to  Pilatel  Early  in  the  morning  the  Roman  governor  was  called  to  preside 
in  a  case  which  has  stigmatized  his  name  through  the  centuries.  (1)  His 
name,  Pontius,  is  thought  by  some  to  indicate  that  he  was  connected,  either  by 
descent  or  adoption,  with  the  gens  of  the  Pontii,  conspicuous  in  Roman  his- 
tory I  by  others,  that  he  came  from  Pontus,  the  kingdom  of  Mithridates. 
His  surname,  Pilatus,  has  been  interpreted  as  (a)  "  armed  with  the  pilum  or 
javelin,"  or,  =  {b)  ivova.  pileus,  the  cap  or  badge  of  manumitted  slaves,  or  (c) 
that  he  was  skilled  in  throwing  the  pilum  or  spear.  (2)  He  was  a  native  of 
Italy,  or  possibly  of  Gaul,  and  was  appointed  procurator  under  the  governor 
(pro-prcetor)  of  Syria,  in  A.  D.  26  (or  29),  succeeding  Valerius  Gratus.  His 
wife  was  named  Procla,  or  Procula.  His  proper  residence  was  at  Caesarea 
(Acts  xxiii,23) ;  he  had  assessors  to  assist  him  in  council  (xxv,  12);  wore  the 
military  dress ;  was  attended  by  a  cohort  as  a  body  guard  (Matt,  xxvii,  27) ; 
and  at  the  great  festivals  came  up  to  Jerusalem  to  keep  order.  As  judge  he 
sat  on  a  Bema  or  portable  tribunal  erected  on  a  tesselated  pavement,  called 
in  Hebrew  Gabhatha  (John  xix,  13),  and  was  invested  with  the  power  of 
life  and  death  (Matt,  xxvii,  26).  (3)  In  character  he  was  sharp,  selfish  and 
cunning,  yet  anxious  at  times  to  act  justly,  and  even  mercifully,  but  without 
moral  courage  to  follow  justice  in  the  face  of  public  clamor.  As  a  ruler  he 
had  shown  himself  cruel  and  unscrupulous  (Luke  xiii,  1,  2),  and  in  A.D.  36 
the  governor  of  Syria  (for  Pilate's  title  was  not  properly  governor),  accused 
him  at  Rome,  for  a  cruel  slaughter  of  Samaritans  in  consequence  of  which 
Pilate  was  banished  to  Gaul,  where  he  is  said  to   have   committed   suicide. 


190 


A   PICTORIAL   COMMENTARY 


[Makk  XV,  2-5. 


Revised  Version. 

2  him  up  to  Pilate.     And   Pilate  asked  him, 
Art  thou  the  King  of  the  .Jcwh?     And  he 

3  answering,  saith  unto  him,  Thou  sayest.  And 
the  chief  priests  accused  him  of  many  things. 

4  And  Pilate  again  asked  him,saying,  Answerest 
thou  nothing?  behold  how  njany  things  they 

5  accuse  thee  of.    But  Jesus  no  more  answered 
anything ;  insomuch  that  Pilate  marvelled. 


Authorized  Version. 

2  And  Pilate  asked  him.  Art  thou  the  King 
of  the  Jews  ?  And  he  answering,  said  unto  him. 
Thou  sayest  it. 

ii  And  the  chief  priests  accused  him  of  many 
things;  but  he  answered  notliing. 

4  And  Pilate  asked  him  again,  saying,  Answer- 
est thou  nothing?  behold  how  many  things  they 
witness  against  thee. 

5  But  J(;sus  yet  answered  nothing;  so  that 
Pilate  marvelled. 

Tacitus  refers  to  him,  as  putting  Christ  to  death.  Near  Vienna,  on  the 
Rhone,  the  modern  traveler  is  shown  a  tower,  fi-om  which,  tradition  says, 
Pilate  threw  himself.  On  lake  Luzerne,  in  Switzerland,  there  is  a  noble 
peak  of  the  Alps  called  ''  Pilatus,"  and  a  legend  says  he  lived  as  a  hermit 
on  this  mountain,  and  sought  a  grave  beneath  the  waters  of  the  lake.  See 
M.  J.  Raphall's  Post-Biblical  History  of  the  Jews.  The  so-called  ''  Acts  of 
Pilate"  are  now  considered  spurious.  The  power  of  life  and  death  was 
taken  from  the  Jewish  rulers,  when  Archelaus  was  removed,  A.D.  6 ;  though 
the  Talmud  says  it  was  done  forty  years  before  the  fell  of  Jerusalem. 

2.  And  Pilate  asked  hini]  some  conjecture  that  thiswasaprivate  investiga- 
tion within  the  prcetorium.  At  any  rate  the  Jews  carefully  suppressed  the  reli- 
gious grounds  on  which  they  had  charged  and  condemned  our  Lord,  and  changed 
the  form  (not  the  substance),  of  their  accusation,  so  as  to  make  it  a  political 
offence  ;  he  opposed  giving  tribute  to  Ceesar,  because  he  himself  was  Messiah, 
a  king.  See  Luke  xiii,  2.  This  claim  to  be  Messiah,  and  hence  king,  was  sub- 
stantially the  same  charge  on  which  they  had  condemned  him  in  the  Jewish 
court,  only  in  their  court  the  religious  crime  was  called  blasphemy^  while  in 
the  civil  court  it  would  be  treason.  That  the  accusation  was  substantially 
the  same  as  the  charge  on  which  he  had  already  been  condemned,  will  ap- 
pear more  clearly  by  comparing  Luke  xxiii,  2,  3,  and  John  xviii,  33-37. 
When  this  charge  broke  down,  as  not  proven,  then  they  resorted  to  various 
other  accusations,  and  to  the  general  clamor  against  Pilate  as  Qeesar's  enemy, 
if  he  "  let  this  man  go."  This  clamor  derived  its  greatest  force  from  the  fact 
that  Jesus  was  charged  with  being  a  king,  and  hence  opposed  to  Coesar,  John 
xix,  22 ;  and  the  Jewish  rulers,  also  tauntingly  reminded  the  Roman  Governor 
that  they  had  convicted  Jesus  of  sedition  and  of  a  capital  crime,  under  their 
law,  and  that  this  conviction  only  needed  the  customary  and  formal  Roman 
approval ;  compare  Luke  xxiii,  2,  5  ;  John  xix,  7.  Calvin  long  ago  ob- 
served: "  he  [Jesus]  was  accused  on  various  grounds;  but  it  is  evident,  from 
the  whole  of  the  narrative,  this  [of  claiming  to  be  a  king]  was  the  chief 
ground  of  accusation."  Having  no  quaestor  to  conduct  the  examination, 
Pilate  was  obliged  to  hear  the  case  in  person. 

Thou  sayest]  John  tells  us  (1)  of  Christ's  counter  question  to  Pilate  ;  (2) 
why  he  asked  the  question  ;  his  explanation  of  the  real  nature  of  his  king- 
dom (John  xviii,  37,  38).  This  relieved  Jesus  of  any  treason,  since  his  king- 
dom was  only  spiritual.  The  Jews,  however,  persisted  in  the  charge,  as  they 
held  Messiah's  kingdom  was  temporal  and  therefore  opposed  to  Caisar. 

3.  And  the  chief  priests  accused  hiin]  Pilate  declared  his  conviction  of 
the  innocence  of  the  accused  (John  xviii,  38  Luke  xxiii,  4).  This  was  the 
signal  for  a  furious  clamor  of  the  chief  priests  and  members  of  the  Sanhe- 
drin,  and  they  accused  our  Lord  of  many  things  (Luke  xxiii,  5).  The  last 
clause  of  the  verse  is  omitted  in  the  R.  V.,  the  only  important  MSS.  contain- 
ing it  being  the  Alexandrian. 

4.  And  Pilate  asked]  The  renewed  accusations  led  to  further  questions 
from  Pilate,  but  Jesus  was  silent  and  Pilate  amazed,  and  confident  of  his 
innocence,  proposed  to  release  him,  as  it  was  his  custom  to  release  one  at  the 


Mark  XV,  fr-lO.] 


ON   THE    GOSPEL    OF   MAKK. 


191 


Revised  Version. 

6  Now  at  ^  the  feast  he  used  to  release  unto 
them  one  prisoner,  whom  they  asked  of  him. 

7  And  there  was  one  called  Barabbas,  lyivg 
bound  with  them  that  had  made  insurrection, 
men  who  in  the  insurrection  had  committed 

8  murder.  And  the  multitude  went  up  and 
began  to  ask  him  to  do  as  lie  was  wont  to  do 

9  unto  them.  And  Pilate  answered  them,  say- 
ing, Will  ye  that  I  release  unto  you  the  King 

10  of  the  Jews?   For  he  perceived  that  for  envy 


Authorized  Version. 

6  Now  at  that  feast  he  released  unto  them  one 
prisoner,  whomsoever  they  desired. 

7  And  there  was  one  named  Barabbas,  ivhich 
lay  bound  with  them  that  had  made  insurrection 
with  him,  who  had  committed  murder  in  the  in- 
surrection. 

8  And  the  multitude  crying  aloud  began  to 
desire  him  to  do  as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them,  saying,  Will  ye 
that  I  release  unto  you  the  King  of  the  Jews? 

10  For  he  knew  that  the  chief  priests  had  de- 
livered him  for  envy. 

^  Or,  a  feast 

feast.  Mark  omits  the  examination  before  Herod.  It  was  not  "  many 
things"  stated  by  the  witnesses,  as  the  A.  V.  implies,  but  the  many  accusa- 
tions of  the  priests,  as  the  R.  V.  reads,  that  Pilate  referred  to  in  his  question. 

6.  N^ow  at  that  feast}  '' every  feast. "  See  R.  V.  The  limitation  of  the 
custom  to  the  feast  of  the  passover  in  the  A.  V.  is  not  required  by  the  origi- 
nal words,  nor  by  the  parallel  in  John  xviii,  39.  The  original  for  ''  released" 
implies  not  a  single  act  only,  but  a  custom.  The  origin  of  the  custom  is  un- 
known. It  may  have  been  of  Jewish  origin,  and  continued  by  the  Roman 
governors  from  motives  of  policy.  Even  the  Romans  were  accustomed,  at  the 
JLectisternia  and  Bacchanalia,  occasionally  to  allow  an  amnesty  for  criminals. 

7.  one  named  Barahhas]  He  was  a  celebrated  robber,  a  rebel  and  mur- 
derer. See  Luke  xxiii,  19  ;  John  xviii,  40.  The  description  indicates  that 
he  was  a  Zealot,  and  as  an  insurgent  against  the  Romans,  he  was  esteemed  by 
the  Jewish  rulers  as  a  patriot  and  a  hero ;  in  three  MSS.  of  Matt,  xxvii,  16,  his 
name  is  given  as  ^^  Jesus  Bar-abbas,^ ^  and  this  reading  is  supported  by  the 
Armenian  and  Syriac  Versions  and  is  cited  by  Origen.  Some  regard  this  fact 
of  two  criminals  of  the  same  name — Jesus — hinted  at  in  John  xviii,  40. 

them  that  had  made  insurrection']  Barabbas  had  led  one  of  the  numerous 
and  bloody  insurrections  against  the  Roman  power. 

8.  crying  aloud']  The  R.  V.  has  "  went  up,"  which  is  after  the  best 
text.  The  evangelist  notes  that  at  this  point  the  multitude  came  to  make  re- 
quest for  the  usual  release  of  some  prisoner  ;  the  Jewish  rulers  were  jjrepared 
for  this  exigency,  and  finally  persuaded  the  people  to  ask  for  Barabbas  instead 
of  Jesus. 

9.  Pilate  answered  them]  Pilate  may  have  wished,  but  could  hardly 
have  expected  that  the  rulers  would  accept  his  proposal  to  release  Jesus.  He 
might  have  expected  that  there  would  be  a  large  popular  faction  in  favor  of  it. 
The  form  of  the  question  implies  only  a  half  hope  of  a  favorable  answer. 

10.  for  envy]  Knowing,  or  perceiving  the  envy  of  the  rulers  and  chief 
priests,  Pilate  may  have  thought  that  he  could  procure  the  release  of  Jesus 
by  appealing  direct  to  the  multitude.  If  so,  he  was  disappointed,  for  the 
chief  priests  held  the  multitude  under  their  influence,  by  using  very  energetic 
measures  to  stir  up  public  feeling,  as  Matthew  implies. 

Pilate  made  three  distinct  attempts  to  secure  the  consent  of  the  Jewish 
rulers  to  a  release  of  Jesus  after  he  had  required  them  to  state  the  charge  on 
which  they  asked  his  condemnation,  though  the  "  order  "  of  the  efforts  is  not 
the  same  in  all  the  evangelists.     The  attempts  may  be  arranged  as  follows : 

(1)  After  examining  the  charge  that  Jesus  is  a  King,  and  finding  the  kingdom  is 
a  spiritual  one,  Pilate  declared  him  innocent  of  a  civil  ofience  (Luke  xxiii,  4). 

(2)  After  the  return  from  Herod,  Pilate  proposes,  after  chastising  him,  to  re- 
lease Jesus,  in  accordance  with  custom,  at  the  feast  (Luke  xxiii,  13-16 ; 
Mark  xv,  6-10;  Matt,  xxvii,  15-17  ;  John  xviii,  39).  (3)  After  the  choice 
of  Barabbas,  and  the  message  from  Pilate's  wife  (Matt,  xxvii,  20-26;  Mark 


192  A   PICTORIAL   COMMENTARY  [Mask  XV,  11-15. 


Authorized  Version. 

11  But  the  cliief  priests  moved  the  people,  that 
he  should  rather  release  Barabbas  unto  them. 

12  And  Pilate  answered  and  said  again  unto 
them.  What  will  ye  then  that  I  shall  do  unto 
?dm  whom  ye  call  the  King  of  the  Jews? 

13  And  they  cried  out  again,  Crucify  him. 

14  Then  Pilate  said  unto  them,  Why,  what  evil 
hath  he  done?  And  they  cried  out  the  more 
exceedingly,  Crucify  him. 

15  And  so  Pilate,  willing  to  content  the  people, 
released  Barabbas  unto  them,  and  delivered  Je- 


Revised  Version. 

11  the  chief  priests  had  delivered  him  up.  But 
the  chief  priests  stirred  up  the  multitude, 
that  he  should  rather  release  Barab')a8  unto 

12  them.  And  Pilate  again  answered  and  said 
unto  them,  What  then  shall  I  do  unto  him 

13  whom  ye  call  the  King  of  the  Jews  ?    And 

14  they  cried  out  again,  Crucify  him.  And  Pi- 
late said  unto  them.  Why,  what  evil  hath  he 
done?     But  they  cried  out  exceedingly, Cru- 

15  cify  him.  And  Pilate,  wishing  to  content  the 
multitude,  released  unto  them  Barabbas,  and 


XV,  11-15  ;  Luke  xxiii,  18-23  ;  John  xviii,  40),  when  the  Jews  threatened  to 
impeach  him  at  Rome,  for  not  being  Caesar's  friend  if  he  released  Jesua 
(John  xix,  12) ;  Pilate  at  last  yielded.  He  was  baffled  by  the  superior 
shrewdness  of  the  Jewish  rulers. 

11.  the  chief  priests  moved]  Pilate  received  a  message  from  his  wife  im- 
ploring him  to  have  nothing  to  do  with  ^^that  justperson^^  (Matt,  xxvii,  19). 
He  resolved  to  effect  a  release.  But  the  chief  priests  stirred  up  the  people,  and 
urged  them  to  choose  Barabbas,  the  patriot  leader,  the  zealot  for  their  coun- 
try, the  champion  against  oppression.  The  word  translated  "moved"  de- 
notes {1)  to  shake  to  and  fro,  to  braridish;  (2)  to  make  threatening  gestures; 
(3)  to  stir  up  or  instigate.  The  people  did  not  regard  Barabbas  as  a  common 
murderer,  but  a  patriot ;  hence,  there  was  nothing  low  or  infamous  in  the 
motives  of  the  multitude  in  accepting  Barabbas.  Their  patriotism  was  ap- 
pealed to  by  the  proposition  of  the  rulers  ;  but  the  rulers  were  actuated  by 
bad  motives  in  prompting  the  people  to  this  choice. 

12.  What  will  ye]  Some  think  this  question  put  in  disdain  and  anger 
at  their  fickleness,   and  at  the  failure  of  his  efforts  to  stem  the  torrent. 

whom  ye  call  the  King  of  the  Jews]  Lachmann  and  Tregelles  omit  "  him 
whom  ye  call."  Their  reading  is  a  strong  incidental  proof  of  the  real  charge 
Pilate  understood  the  priests  to  bring  against  Jesus. 

13.  Crucify  him]  Crucifixion  was  a  Roman,  not  a  Jewish  mode  of  pun- 
ishment. Why,  then,  did  the  Jewish  multitude  fix  on  such  a  mode  ?  Some 
answer,  because  the  punishment  for  Barabbas  would  have  been  crucifixion, 
and  they  put  Jesus  in  his  place. 

14.  And  they  cried  out  the  more]  See  R.  V.  The  cry  was  kept  up,  un- 
broken. Away  loith  this  man,  Crucify  Him  I  Crucify  Him  1  In  vain  Pilate 
expostulated.  In  vain  he  washed  his  hands  openly  before  them  all  (Matt, 
xxvii,  24)  in  token  of  his  conviction  of  the  perfect  innocence  of  the  accused. 
The  mob,  under  artful  leaders,  carried  the  point  against  the  vacillating  procu- 
rator. 

15.  Pilate.. .to  content  the  people]  or  satisfy.  This  shows  that  Pilate  did 
not  accede  to  the  justice  of  the  sentence,  but  yielded  to  popular  clamor.  The 
"willing"  or  "  wishing"  implies  more  than  simple  yielding,  and  includes  an 
earnest  wish  to  satisfy  the  popular  demand.  Felix  and  Festus  also  tried  to 
please  the  Jews,  by  their  treatment  of  Paul,  Acts  xxiv,  27;  xxv,  9.  "Would 
to  God"  exclaims  Calvin,  "that  the  world  were  not  now  filled  with  many 
PilatesI"  Time-serving  rulers  are  the  curse  of  any  nation,  and  among  the 
greatest  enemies  to  the  cause  of  truth.  Irresolution  had  gone  too  far,  and 
he  could  not  retrace  his  steps.  He  released  Barabbas  to  content  the  people. 
There  is  little  ground  for  supposing,  as  some  do,  that  Pilate  still  hoped  to 
compromise  and  satisfy  the  populace  and  the  rulers  by  simply  scourging 
Jesus.  The  scourging  was  the  common  prelude  to  crucifixion,  and  in  doing 
it,  Pilate  shows  that  he  had  given  up  Jesus  to  death,  as  the  whole  narrative 
also  implies. 


Mabk  XV,  16, 17.]  ON   THE   GOSPEL   OF   MARK.  193 


Revised  Veesion. 

delivered  Jesus,  when  lie  had  scourged  him, 
to  be  crucified. 

16  And  the  soldiers  led  him  away  within  the 
court,  which  is  the  "^  Praetorium ;    and  they 

17  call  together  the  whole  *  band.     And  they 


Authorized  Version. 

8U8,  when  he  had  scourged  him,  to  be  crucified. 

16  And  the  soldiers  led  him  away  into  the  hall, 
called  Pretorium;  and  they  call  together  the 
whole  band. 

17  And  they  clothed  him  with  purple,  and 

^  Ot,  palace     '  Or,  cohort 

when  he  had  scourged  hirri]  usually  the  scourging  before  crucifixion  was 
inflicted  by  lictors  (Livy,  xxxiii,  36;  Jos.  Bell.  Jud.  ii,  14,  9  :  v.  ii,  1).  The 
criminal  was  bound  firmly  to  a  post,  or  column,  his  hands  tied,  his  back  laid 
bare,  and  the  scourge  made  of  three  thongs  of  leather  or  small  cords  ;  and 
sometimes  iron  points  or  bits  of  lead  were  at  the  end  of  the  thongs,  to  make 
the  punishment  more  severe.  Nineteen  strokes  of  this  scourge  were  equal  to 
thirty- nine  lashes,  and  under  the  Mosaic  law,  not  more  than  forty  could  be  given. 
(Deut.  XXV,  1-3).  Paul  receivedthirty-nine.  (2  Cor.  xi,  24).  Many  died  under 
this  terrible  punishment.  Pilate  had  no  lictors  and  therefore  the  punishment 
was  inflicted  by  soldiers.  He  had  once  proposed  this  punishment,  and  then  the 
release  of  Jesus  (Luke  xxiii,  16).  The  soldiers  added  mockery  to  the  scourging, 
and  hence  probably  fulfilled  their  duty  in  all  the  usual  severity.  They  would 
seize  the  opportunity  to  repay  a  grudge  against  the  Jews,  for  insurrectionary 
and  dangerous  acts. 

to  be  crucified]  "If  thou  let  this  man  go,"  they  cried,  "thou  art  not 
Caesar's  friend:  whosoever  maketh  himself  a  king  speaketh  against  Caesar  " 
(John  xix,  12).  This  crafty,  well-chosen  cry  roused  all  Pilate's  fears.  He 
could  only  too  well  divine  the  consequences  if  they  accused  him  of  sparing  a 
prisoner  who  had  been  accused  of  treason  before  the  gloomy,  suspicious 
Tiberius.  He  gave  the  word,  "Ibis  ad  crucem,"  which  was  the  customary 
form^  "  ie^  him  be  crucijied^^  (John  xix,  16);  so  the  struggle  was  over. 
John,  it  is  to  be  observed,  mentions  the  scourging  as  one  of  Pilate's  final  at- 
tempts to  release  Jesus.  Mark,  like  Matthew,  looks  upon  it  as  the  first  act 
in  the  awful  tragedy  of  the  crucifixion.  Both  views  are  equally  true.  The 
scourging  should  have  moved  the  people  ;  it  only  led  them  to  greater  obdu- 
racy ;  it  proved,  as  Mark  brings  out,  the  opening  scene  in  the  crucifixion. 
See  Andrews  and  Farrar. 

16 — 24.    Mockery  of  the  Soldiers.     "Way  to  the  Cross. 
(Friday,  15th  Nisan,  783,  April  7  (?)  A.  D.  30.) 

16.  the  hall  called  Prcetorium']  "into  the  ^oor  of  the  moot  haliy — Wyc- 
lif.  The  building  here  alluded  to  is  called  by  three  of  the  evangelists  the 
Prcetorium.  In  the  King  James  Version  the  Greek  word  is  variously  ren- 
dered: as  "  common  hall  "  (Matt,  xxvii,  27);  margin,  "governor's  house," 
"hall  of  judgment,"  and  "judgment  hall,"  (Acts  xxiii,  85;  John  xviii,  28, 
33,  and  xix,  9),  margin,  "Pilate's  house"  and  "palace  "  (Phih  i,  13).  It 
is  a  marked  example  of  the  unwarrantable  differences  introduced  by  King 
James'  translators.  The  R.  V.  reads  "palace"  uniformly,  except  in  Phil, 
i,  13  ;  with  the  Greek  "praetorium  "  in  the  margin.  There  is  some  question, 
however,  whether  the  word  in  Mark  means  the  palace  or  the  court,  though 
the  weight  of  authority  inclines  to  "  palace." 

the  whole  band]  the  word  translated  ^^band^^  is  applied  to  the  detach- 
ment brought  by  Judas  (John  xviii,  3),  and  occurs  again.  Acts  x,  1 ;  xxi,  31 ; 
xxvii,  1.  It  signifies  a  whole  Roman  cohort  of  soldiers,  but  the  number  of 
soldiers  in  a  cohort  often  varied. 

17.  clothed  him  with  purple]  instead  of  the  white  robe,  with  which  Herod 
had  mocked  him,  they  threw  around  him  a  scarlet  sagum,  or  soldier's  cloak. 
Matthew  (xxvii,  28)  calls  it^^  a  scarlet  robe;^^  John  (xix,  2)  "a  purple  robe.'''' 
It  was  a  war-cloak,  such  as  princes,  generals,  and  soldiers  wore  ;   "  probably 

13 


194 


A   PICTORIAL   COMMENTARY 


[Maek  XV,  18-21. 


Revised  Version, 

clothe  him  with  purple,  and  plaiting  a  crown 

18  of  thorns,  they  put  it  on  him ;  and  they  be- 
gan to  salute  him,  Hail,  King  of  the  Jews  ! 

19  And  they  smote  his  head  with  a  reed,  and 
did  spit  upon  liim,  and  bowing  their  knees 

20  worshipped  him.  And  when  they  had 
mocked  him,  they  took  off  from  him  the  pur- 
ple, and  put  on  him  his  garments.  And  they 
lead  him  out  to  crucify  him. 

21  And  they  ^  compel  one  passing  by,  Simon 


Authorized  Version. 

platted  a  crown  of  thorns,  and  put  it  about  his 
h  end, 

18  And  began  to  salute  him,  Hail,  King  of  the 
Jews! 

19  And  they  smote  him  on  the  head  with  a 
reed,  and  did  spit  upon  him,  and  bowing  their 
knees  worshipped  him. 

20  And  when  tliej'  had  mocked  him,  they  took 
oft'  the  purple  from  him,  and  put  his  own  clothes 
on  him,  and  led  him  out  to  crucify  him. 

21  And  they  compel  one  Simon  a  Cyrenian, 
who  passed  by,  coming  out  of  the  country,  the 

*  Gr.  impress. 

a  cast-off  robe  of  state  out  of  the  praetorian  wardrobe,"  a  burlesque  of  the 
long  and  fine  purple  robe  worn  only  by  the  Emperor. — Lange. 

a  croion  of  thorns^  formed  probably  of  the  thorny  ndbk,  which  yet  "grows 
on  dwarf  bushes  outside  the  walls  of  Jerusalem  5"  it  was  placed- about  his  head 
in  mimicry  of  the  laurel  and  myrtle  wreaths  worn  by  victors  at  games,  or  by 
royal  persons.  The  Jews  derided  Jesus  for  his  prophetic  reputation,  and  the 
Romans  for  his  regal  claims. 

19.  smote  Mm]  began  to  smite  or  kept  smiting  him. 

icith  a  reed]  The  same  which  they  had  already  put  into  his  hands  as  a 
sceptre.     All  this  was  harsh  and  cruel  mockery. 

20.  and  led  him  out]  The  place  of  execution  was  without  the  gates  of  the 
city,  as  was  customary  in  such  cases.  See  Lev.  xxiv,  14  ;  Naboth,  1  Kings 
xxi,  13 ;  and  Stephen,  Acts  vii,  68.  An  old  tradition  says  he  was  led  along 
the  Via  Dolorosa  ;  but  if  the  trial  was  at  Herod's  palace,  which  is  very  prob- 
able, he  could  not  have  gone  by  that  street.  In  what  direction  they  led  him, 
or  where  Pilate  held  his  court,  or  where  Golgotha  was  situated,  is  unsettled. 
Those  who  believe  that  Pilate's  court  was  in  the  castle  of  Antonia,  and  that 
Golgotha  was  where  the  present  Church  of  the  Holy  Sepulchre  stands,  also 
believe  he  was  led  along  the  Via  Dolorosa,  according  to  tradition.  Those  who 
hold  that  Pilate  held  his  court  in  Herod's  palace  (as  most  recent  critics),  and 
that  the  true  site  of  Calvary  is  not  at  the  Church  of  the  Holy  Sepulchre,  but 
without  the  city,  probably  near  the  Grotto  of  Jeremiah  (as  Bishop  Gobat, 
Schick,  Schaff,  Howe,  and  Conder),  hold  that  Jesus  was  led  out  northward 
instead  of  westward,  but  do  not  attempt  to  fix  the  precise  route. 

21.  they  compel]  The  condemned  were  usually  obliged  to  carry  either  the 
entire  cross,  or  the  cross-beams  fastened  together  like  the  letter  V,  with  their 
arms  bound  to  the  projecting  ends.  Hence  the  term  furcifer  =  ^  ^cross-bear- 
er.^ ^  The  original  word  translated  "  compel  "  is  a  Persian  word  adopted  by 
the  Greeks,  and  signified  the  compulsory  employment  of  men  and  beasts  by 
the  royal  couriers,  and  thus  any  forced  assistance. 

Simon  a  Cyrenian]  Cyrene  was  a  city  in  northern  Africa,  where  there 
dwelt  many  Hellenistic  Jews,  who  had  a  synagogue  in  Jerusalem  (Acts  ii,  10; 
vi,  9.  Some  conjecture  that  he  was  a  merchant.  As  he  was  passing  from  the 
country  (literally,  the  field)  to  the  city,  he  appears  to  have  been  taken  at  ran- 
dom. John  says  Jesus  bore  his  cross;  and  both  statements  may  be  explained 
as  true,  by  supposing  tnat  Jesus  bore  the  cross  part  of  the  way,  perhaps  to  the 
gate,  and  then  sinking  down,  from  exhaustion,  they  compel  Simon  to  bear  it. 
Or,  as  Alexander  suggests,  Simon  may  have  borne  one  end  of  it  with  Jesus. 
The  former  seems  the  most  likely  (Luke  xxiii,  26).  ^ 

the  father  of  Alexander  and  Rufus]  Mark  alone  adds  this.  The  mention 
of  his  two  sons  implies  that  they  were  well  known  at  the  time  Mark  wrote. 
Paul  speaks  of  Rufus  and  his  mother  (Rom.  xvi,  13),  possibly  the  same  per- 
son ;  Polycarp  also  names  a  Rufus,  who  was  a  noted  martyr. 


Mark  XV,  22,  23. 


ON   THE   GOSPEL   OF   MARK. 


195 


AuTHOKiZED  Version. 

father  of  Alexandf^r  and  Rufu8,  to  bear  his  cross. 

22  And  they  bring  him  unto  the  place  Golgotha, 
which  is,  being  interpreted,  The  place  of  a  skull. 

23  And  they  gave  him  to  drink  wine  mingled 
with  myrrh:   but  he  received  it  not. 


Revised  Version. 
of  Cyrene,  coming  from  the  country,  the 
father  of  Alexander  and  Rufus,  to  go  with 

22  them,  that  he  might  bear  his  cross.   And  they 
bring  him  unto  tlie  place  Golgotha,  which  is, 

23  being  interpreted.  The  place  of  a  skull.  And 

to  bear  his  cross]  On  a  white  tablet,  called  in  Latin  titulus,  the  reason  for 
the  punishment  was  declared  (Sueton.  Calig.  32).  It  was  borne  either  sus- 
pended from  the  neck,  or  carried  before  the  sufferer.  Simon  may  have  borne 
both  title  and  cross.  The  traditional  story  about  the  finding  of  the  cross  by 
Helena,  mother  of  Constantino  the  Great,  in  A.  D.  326,  under  the  temple  of 
Venus,  said  to  have  been  built  over  Golgotha  by  the  hatred  of  the  heathen, 
and  to  blot  out  the  traces  of  Christ's  death,  is  as  untrustworthy  as  the  story 
that  on  finding  three  crosses  the  true  one  was  distinguished  by  bringing  a  sick 
person,  who  was  cured  when  she  touched  one  of  the  three,  and  this  was 
declared  to  be  the  cross  on  which  Christ  was -crucified.  There  is  wood  enough 
in  existence,  claimed  to  be  parts  of  the  true  cross,  to  make  a  hundred  real 
crosses ! 

22.  bring  Mm]  literally  "they  bear  him,"  or  it  maybe  rendered  "lead 
him."  In  other  passages  it  generally  implies  an  infirmity  or  weakness  in 
the  person  brought,  and  hence  some  understand  that  Jesus,  from  the  awful 
scourging,  had  become  too  weak  to  walk,  and  sinking  down,  was  home  to  the 
place.  If  the  trial  was  at  Herod's  palace  on  Mount  Zion,  he  could  not  have 
passed  along  the  Via  Doloroso,  as  tradition,  reaching  to  the  14th  century  only, 
declares. 

the  place  Golgotha]  Mark  interprets  the  Hebrew  word  "  Golgotha."  Luke 
omits  it  altogether.  It  was  (1)  apparently  a  well-known  spot;  (2)  outside 
the  gate  (comp.  Heb.  xiii,  12);  but  (3)  near  the  city  (John  xix,  20);  (4) 
near  a  thoroughfare  (Luke  xxiii,  26) ;  and  (5)  a  "garden"  or  "orchard" 
(John  xix,  41).  From  the  Vulgate  rendering  of  Luke  xxiii,  33,  "qui  vocatur 
Calvarice''^  (=a  hare  skull,  "the  place  of  Caluarie,^^  Wyclif),  the  word 
Calvary  has  been  introduced  into  the  English  Version  (Luke  xxiii,  33),  ob- 
scuring the  meaning  of  the  Evangelist.*  The  name  probably  refers  to  the 
rounded  or  skull-shaped  form  of  the 
spot ;  it  is  not  likely  to  come  from  skulls 
of  malefactors  scattered  about,  for  the 
Jews  always  buried  them.  There  is  no 
Scriptural  ground  for  calling  it ' '  Mount ' ' 
Calvary. 

23,  loine  mingled  with  myrrh]  Light- 
foot  says  [Hor.  Heh.  ii,  366),  it  was  a 
special  task  of  wealthy  ladies  at  Jerusa- 
lem to  provide  this  portion.  The  cus- 
tom was  founded  on  a  Rabbinic  gloss  on 
Proverbs  xxxi,  6,  "  Give  strong  drink 
unto  him  that  is  ready  to  perish,  and 
wine  unto  those  that  be  of  heavy  hearts. ' ' 
It  was  a  sour  wine  or  vinegar  (Matt, 
xxvii,  34).  The  drink  was  a  strong! 
narcotic,  intended  to  stupefy,  and  so 
lessen  the  suffering.  They  offered  it, 
see  R.  V.  and  Matt,  xxvii,  34,  and  un- 
consciously fulfilled  prophecy.  (Ps. 
Ixix,  21). 

*  J.  A.  Alexander  makes  a  remarkable  mis-statement  under  this  verse,  to  wit :  "  Calvaiy,  a 
woid  familiar  to  us  by  tradition,  although  not  used  iu  the  English  Bible."  It  is  used  not  only  in 


MYRBH. 


196 


A   PICTORIAL   COMMENTARY 


[Mark  XV,  24,  25. 


Authorized  Version. 
'    24  And  when   they  had  crucified  him,  they 
parted   his   garments,  casting  lots  upon  them, 
what  every  man  should  take. 

2^  And  it  was  the  third  hour,  and  they  cruci- 
fied him. 


THREE  rOEMS  OF  THE  CROSS. 


Revised  Version. 
they  offered  him  wine  mingled  with  myrrh : 

24  but  he  received  it  not.  And  they  crucify  him, 
and  part  his  garments  among  them,  casting 

25  lots  upon  them,  what  each  should  take.  Aud 
it  was  the  third  hour,  and  they  crucified  him. 

hut  he  received  it  nof]  the  two  malefactors,  who  were  led  forth  with  him, 
probably  partook  of  it,  but  he  would  take  nothing  to  cloud  his  faculties, — 
Maclear. 

24.  when  they  had  crucified  him]  or 
they  crucify  him  and  part  his  garments 
among  them.  See  R.V.  There  were  four 
kinds  of  crosses,  (1)  the  crux  simplex,  a 
single  stake  driven  through  the  chest  or 
longitudinally  through  the  body  ;  (2)  the 
crux  decussata  (X)  ;  (3)  the  crux  immissa 
(t) ;  and  (4)  the  crux  commissa  (T)- 
From  the  mention  of  the  title  placed  orer 
the  Saviour's  head,  it  is  probable  that  his 
cross  was  of  the  third  kind,  and  that  he  was 
laid  upon  it  either  while  it  was  on  the 
ground,  or  lifted  and  fastened  to  it  as  it  stood  upright,  his  arms  stretched  out 
along  the  two  cross-beams,  and  his  body  resting  on  a  little  projection,  sedile, 
a  foot  or  two  above  the  earth.  That  his  feet  were  nailed  as  well  as  his  hands 
is  apparent  from  Luke  xxiv,  39,  40.  The  cross  was  not  such  a  high  pole  as 
most  pictures  represent  it  to  be.  The  body  of  the  crucified  was  raised  only 
a  little  above  the  ground,  as  already  noted.  See  Andrews'  Life  of  Our  Lord, 
they  parted]  i.e.  the  soldiers,  a  party  of  four  with  a  centurion  (Acts  xii, 
4),  for  each  suflferer,  detailed,  according  to  the  Roman  custom,  ad  excubias, 
to  mount  guard,  and  see  that  the  bodies  were  not  taken  away. 

casting  lots]  the  garments  of  the  crucified  belonged  to  them  by  law  or  by 
custom.  The  soldiers  took  only  their  rights  and  their  usual  method  of  decid- 
ing how  the  distribution  should  be  made.  It  fulfilled  prophecy,  Ps. 
xxii,  18. 

what  every  man  shoidd  take]  the  clothes  fell  to  the  soldiers  as  part  of 
their  perquisites.  The  inner  garment,  like  the  robes  of  the  priests,  was  with- 
out seam,  woven  from  the  top  throtighout  (John  xix,  23).  It  would  have  been 
destroyed  by  rending,  hence  they  cast  lots  for  it,  unconsciously  fulfilling  the 
words  of  the  Psalmist,  They  parted  my  raiment  among  them,  and  for  my 
vesture  did  they  cast  lots  (Ps.  xxii,  18). 

25—38.  The  Death. 
(Friday,  15th  Nisan,  783,  April  7th,  (?)  A.D.  30. 
25.  it  was  the  third  hour]  or  nine  o'clock;  John  says  "sixth  hour." 
There  are  three  leading  explanations  of  this  apparent  discrepancy.  (1)  that 
John  refers  to  a  different  incident,  i.e.  the  preparation  or  the  close  of  a  period 
of  time  roughly  noted  and  called  the  "  sixth  hour,"  while  Mark  notes  the 
beginning  ;  so  Calvin  and  Ewald.  (2)  That  John  writing  in  Asia  Minor  used 
the  Roman  official  mode  of  reckoning  from  midnight  to  midnight  instead  of 
the   Jewish   from   sunset  to   sunset ;  so  Ebrard,  Hug,  Olshausen,  Tholuck, 


the  King  James  Version  of  IGll,  but  also  in  Wyclirs,  Tyndale's,  and  several  other  English  versions, 
of  Luke  xxiii,  H3.  On  a  supposed  site  of  Calvary,  the  Empress  Helena  caused  a  church  to  be  erected, 
about  A.  D.  326,  displacing  (it  is  said),  a  temple  of  Venus  built  under  Adrian.  Whether  this  was 
the  tni«  site  of  Calvary  is  disputed;  the  weight  of  evidence  is  against  the  view  that  the  Holy 
Sepulchre  now  covers  the  true  Calvary. 


Mark  XV,  26-31.] 


ON   THE   GOSPEL   OF   MARK. 


197 


Revised  Version. 

26  And  the  superscription  of  his  accusation  was 
written  over,  THE  KING  OF  THE  JEWS. 

27  And  with  liim  they  crucify  two  robbers ;  one 

29  on  liis  right  hand,  and  one  on  his  left.*  And 
they  that  passed  by  railed  on  him,  wagging 
their  head,^,  and  sayinp.  Ha !  thou  that  de- 
stroyest  the  ^  temple,  andbuildestit  in  three 

30  days,  save  thyself,  and  come  duwn  from  the 

31  cross.  In  like  manner  also  the  chief  priests 
mocking  him  among  themselves  with  the 


Authorized  Version. 

26  And  the  superscription  of  his  accusation  was 
written  over,  THE  KING  OF  THE  JEWS. 

27  And  with  him  they  crucify  two  thieves ;  the 
one  on  his  right  hand,  and  the  other  on  his  left. 

28  And  the  scripture  was  fulfilled,  which 
eaith,  And  he  was  numbered  with  the  trans- 
gressors. 

29  And  they  that  passed  by  railed  on  him, 
wagging  their  heads,  and  saying,  Ah,  thou  tliat 
destroyest  the  temple,  and  buildest  it  in  three 
days, 

30  Save  thyself,  and  come  down  from  the  cross. 

31  Likewise  also  the   chief  priests   mocking 

^  Many  ancient  authorities  insert  ver.  28,  And  the  scripture  loas  fulfilled,  which  saith,  And  he  wat 
reckoned  with  transgressors.     See  Luke  xxii,  37.     ^  Or,  sanctuary 

Wordsworth  and  others.  (3)  That  it  is  a  copyist's  mistake  of  the  Greek  sign 
for  6,  instead  of  a  3.  The  two  signs  somewhat  resemble  each  other.  So 
Bengel,  Beza,  Eusebius  and  Robinson.  None  of  these  are  entirely  satisfac- 
tory ;  the  second  is,  on  the  whole,  to  be  preferred. 

26.  Ajid  the  superscriptioii]  "  and  the  title  of  his  cause  was  written". — 
TVyclif.  The  cause  of  execution  was  generally  inscribed  on  a  white  tablet, 
titalus,  smeared  with  gypsum. 


Ovr6~  eoTLV  ^Itjgovq  6  BaaclevQ  rdv  'lovdaiuv. 


Rex  Judccorum. 


The  King  of  the  Jews]  writ- 
ten in  three  languages,  Latin, 
Greek  and  Hebrew  or  Aramaic. 

The  official  Latin  would 
naturally  come  first — "  The 
King  of  the  Jews  ;"  the  Greek, 
as  read  by  Hellenists  next, — 
"  This  is  Jesus,  the  King  of  the  Jews  ;"  and  the  Aramaic  last, — "Jesus  the 
Nazarene,  King  of  the  Jews."  The  three  are  given,  the  Hebrew  by  John, 
the  Greek  by  Matthew,  and  the  Latin  by  Mark.  This  may  account  for  the 
slight  variations  in  the  form.  For  the  endeavor  of  the  Jewish  high  priest  to 
get  the  title  altered,  see  John-xix,  21,  22. 

27.  two  thieves]  or  malefactors  as  Luke  calls  them  (xxiii,  33).  Some 
conjecture  that  they  belonged  to  the  band  of  Barabbas  and  had  been  engaged 
in  one  of  those  fierce  and  fanatical  outbreaks  against  the  Romans  which,  on 
a  large  scale  or  a  small,  so  quickly  succeeded  one  another  in  the  latter  days 
of  the  Jewish  commonwealth.  This  explains  the  fact  that  we  read  of  no 
mockery  of /Aem.  They  were  the  popular  heroes.  They  realized  to  some 
degree  the  popular  idea  of  the  Messiah.  See  Trench's  Studies.  An  old 
tradition  gives  the  names  of  the  thieves  as  Dimas  and  Gestas,  Dimas  being 
the  one  who  was  penitent.  This  tradition  is  preserved  in  the  apocryphal 
gospel  of  Nicodemus. 

V.  28  is  omitted  in  the  best  MSS.     The  reference  in  it  is  to  Isaiah  liii,  12. 

29.  railed  on  him]  "wagging"  or  shaking  their  heads,  signifying  their 
assent  to  his  punishment  as  just,  and  also  implying  that  they  rejoiced  or 
gloated  over  it.  The  natural  feelings  of  pity  were  quenched  in  the  fierce- 
ness of  malignant  hatred  and  religious  bigotry. 

Ah]     "Fyz.''  —  Wyrlif.     an  exclamation  of  derision  =  the   Latin  Vah. 

that  destroyest  the  temple]  This  remark  of  our  Lord  at  his  cleansing  of  the 
temple  was  never  forgotten,  though  its  meaning  was  misrepresented  or  mis- 
understood. 

31.  mocking  said]  "  scornynge  him,  ech  to  other,  with  scribis,  seiden." 
—  Wyclif.  The  ordinary  bystanders,  blaspheme  {v.  29),  the  members  of  tht> 
Sanhedrin  mock^  but  with  a  peculiar  venom  and  sting  to  their  sarcasm. 


198 


A   PICTORIAL   COMMENTARY 


[Mark  XV,  32-34. 


Kevised  Version. 

scribes  said,  He  saved  others ;  *  himself  ho 

32  cannot  save.  Let  t'le  Christ,  the  King  of 
Israel,  now  come  down  from  the  cross,  that 
we  may  see  and  believe.  And  they  that  were 
crucified  with  him  reproached  him. 

33  And  when  the  sixth  hour  was  come,  there 
was  darkness  over  the  whole  ^  land  until  the 

34  ninth  hour.  And  at  the  ninth  hour  Jesua 
cried  with  a  loud  voice,  Eloi,  Eloi,  lama  sa- 
bachthani  ?  which  is,  being  interpreted,  My 
God,  my  God,  ^  why  hast  thou  forsaken  me  ? 


Authorized  Version. 
said  among  themselves  with  the  scribes,   He 
saved  others  ;  himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel  descend  now 
from  the  cross,  that  we  may  see  and  believe. 
And  they  that  were  crucified  with  him  reviled 
him. 

33  And  when  the  sixth  hour  was  come,  there 
was  darkness  over  the  whole  land  until  the 
ninth  hour. 

34  And  at  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  saying,  Eloi,  Eloi,  lama  sabachthani? 
which  is,  being  interpreted.  My  God,  my  God, 
why  hast  thou  forsaken  me? 

*  Or,  can  he  not  save  himself  f     ^  Or,  earth     ^  Or,  ichy  didst  thou  forsake  met 

He  saved  others]  They  admit  his  miracles.  His  bitterest  enemies  would 
not  have  admitted  this  had  the  fact  not  been  established  beyond  question. 
It  is  also  worth  noting,  as  an  incidental  proof  of  the  accuracy  of  the  gospel 
narratives,  that  all  this  jeering  took  place  before  the  miraculous  darkness  ; 
after  that,  all  mocking,  even  by  enemies,  is  subdued  by  a  general  feeling  of 
awe.  The  priests  did  not  consider  if  he  was  the  Messiah,  as  he  claimed  to  be, 
that  his  death,  according  to  prophecy,  would  be  a  far  stronger  proof  of  his 
cl-aim  than  his  miraculous  descent  from  the  cross.  Some  authorities  read 
this  as  an  interrogation,  "He  saved  others,  can  he  not  save  himself?" 

32.  they,  that  were  crucified  with  him]  At  first  both  the  robbers  joined 
in  reproaching  him.  One  of  them  was  guilty  of  blaspheming  him  (Luke 
xxiii,  39),  the  other,  beholding  the  meekness  and  forgiving  spirit  of  Jesus, 
turned  in  penitence  and  faith  to  him  (Luke  xxiii,  42).  When  the  Eastern 
Empire  became  Christian,  the  cross  became  a  symbol  of  honor.  It  was  en- 
graven on  shields,  woven  into  banners,  worn  as  a  badge  ;  was  the  national 
emblem  of  nearly  all  European  countries  during  the  crusades. 

33.  And  when  the  sixth  hour  loas  come]  i.e.  12  o'clock.  The  clear- 
ness of  the  Syrian  noontide  was  obscured,  and  darkness  settled  over  the 
*' whole  land."  This  may  refer  to  Jerusalem  and  the  surrounding  country 
of  Judea.  So  Calvin  understands  the  phrase,  and  aptly  suggests  that  if  the 
darkness  covered  Judea  only,  while  the  sun  was  shining  elsewhere,  the 
miracle  would  be  more  striking  than  universal  darkness  over  the  whole 
world.  It  is  impossible  to  explain  away  the  origin  of  this  darkness.  The 
passover  moon  was  then  at  the  full,  so  that  it  could  not  have  been  an  eclipse. 
The  Pharisees  had  often  asked  for  a  "  sign  from  heaven."  Now  one  was 
granted  them,  calculated  to  strike  terror  and  awe  into  the  stoutest  heart. 

until  the  ninth  hour]  i.  e.  till  3  o'clock.  A  veil  hides  from  us  the  inci- 
dents of  these  three  hours,  and  all  the  details  of  what  our  Lord,  shrouded 
in  the  supernatural  gloom,  underwent  "  for  us  men  and  for  our  salvation." 

34.  And  at  the  ninth  hour]  the  hour  of  the  offering  of  the  evening  sacrifice. 
Uloi !  Eloi !]  Mark  gives  the  Aramaic  form,  and  this  is  the  only  one  of 

the  ' '  seven  words ' '  or  utterances  from  the  cross  which  Mark  records.  The 
Sinaitic  MSS.  reads,  "lema"  for  "lama;"  the  sense  is  the  same.  This 
expression-  apparentli/  of  despair,  is  variously  explained.  Some,  as  Calvin, 
suggest  that  it  was  the  weakness  of  the  flesh  crying  out  under  the  awful  sense 
of  the  load  of  sin,  coming  upon  the  Saviour,  as  if  God  had  forsaken  him, 
and  yet  implying  that  he  still  relied  on  God,  as  David,  "  though  he  slay  me, 
yet  will  I  trust  in  him."  The  cry  cannot  be  regai-ded  as  arising  from  physi- 
cal causes  alone,  but  must  have  some  mysterious  significance  from  the  sin  of, 
and  spiritual  death  due  to,  the  whole  race,  which  came  upon  him  in  this  terri- 
ble hour. 

Of  the  "seven  words"  from  the  cross,  the  first  three  referred  to  others. 


IttARK  XV,  35-33.] 


ON   THE  "gospel   OF   MARK. 


199 


Revised  Version. 

35  And  some  of  them  that  stood  by,  when  they 

36  heard  it,  said,  Behold,  he  calleth  Elijah.  And 
one  ran,  and  filling  a  sponge  full  of  vinegar, 
put  it  on  a  reed,  and  gave  him  to  drink,  say- 
ing, Let  be ;  let  us  see  whether  Elijah  cometh 

37  to  take  him  down.     And  Jesus  uttered  a  loud 

38  voice,  and  gave  up  the  ghost.  And  the  vail 
of  the  ^  temple  was  rent  in  twain  from  the 


Authorized  Version.   ^ 

35  And  some  of  them  that  stood  by,  when  they 
heard  il,  said.  Behold,  he  calleth  Elias. 

36  And  one  ran  and  filled  a  sponge  full  of  vin- 
egar, and  put  it  on  a  reed,  and  gave  him  to 
drink,  saying.  Let  alone:  let  us  see  whether 
Elias  will  come  to  take  him  down. 

37  And  Jesus  cried  with  a  loud  voice,  and  gave 
up  the  ghost. 

38  And  the  vail  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom. 

1  Or,  sanctuary 

(1)  Ms  murderers,  (2)  tlie  penitent  malefactor,  (3)  his  earthly  mother ;  the 
next  three  referred  to  his  own  mysterious  and  awful  conflict,  (1)  his  loneli- 
ness, (2)  his  sense  of  thirst,  (3)  his  work  now  all  but  ended  ;  the  seventh 
commends  his  soul  into  his  Father's  hands. 

35.  Behold^  he  calleth  Elias]  Some  regard  this  as  a  real  misapprehen- 
sion of  his  words.  Buchanan  in  his  Besearches  supposes  that  the  exclamation 
was  mistaken  for  ' '  HiV '  or  "  Hila ' '  which  he  says  was  old  Syriac  for 
vinegar.  Others  conjecture  that  it  was  mistaken  for  Elias ;  but  most  inter- 
preters hold  that  it  was  an  ironical  and  sarcastic  remark,  arising  from  an 
affected  misapprehension. 

36.  full  of  vinegar]  Burning  thirst  is  the  most  painful  aggravation  of 
death  by  crucifixion,  and  it  was  as  he  uttered  the  words,  "  I  thirst,''^  that  the 
soldiers  ran  and  filled  a  sponge  with  %nnegar,  or  the  sour  wine-and-water 
called  posca,  the  ordinary  drink  of  the  Roman  soldiers. 

and  put  it  oil  a  reed]  i.  e.  on  the  short  stem  of  a  hvssop-plant  (John  xix, 
29). 

Let  alone]  This  was  a  wicked  and  cruel  jest,  if  the  interpretation  of  the 
previous  verse  as  irony,  is  accepted.  According  to  Mark,  the  man  himself 
cries  ''  Let  be  ;"  according  to  Matthew,  the  others  cry  out  thus  to  him  as  he 
offers  the  drink ;  according  to  John,  several  filled  the  sponge  with  the  sour 
wine.  Combining  the  statements  together,  we  have  a  natural  and  accurate 
picture  of  an  excitement  under  such  circumstances,  every  one  calling  out  with 
advice  or  direction. 

37.  And  Jesus  cried  with  a  loud  voice]  saying,  ''  It  is  finished."  The  three 
evangelists  all  dwell  upon  the  loudness  of  the  cry.  Some  think  it  implied  the 
triumphant  note  of  a  conqueror. 

and  gave  up  the  ghost]  "There  may  be  something  intentional 
in  the  fact  that  in  describing  the  death  of  Christ  the  evangelists  do  not 
use  the  neuter  verb,  *  Oavev,^  but  the  phrases,  ^ He  gave  up  the  ghost' 
(Mark  xv,  37  ;  Luke  xxiii,  46  ;  John  xix,  30)  ;  '  ffe  yielded  up  the  ghost ' 
(Matt,  xxvii,  50) ;  as  though  they  would  imply,  with  Augustine,  that  he  gave 
up  his  life,  '  quia  voluit,  quando  voluit^  quomodo  voluit.^  Comp.  John  x,  18." 
— Farrar.  This  phrase,  "gave  up  the  ghost,"  is  not  a  strict  rendering  of 
the  one  Greek  word  representing  it.  It  is  an  English  idiomatic  paraphrase, 
for  the  Greek  "breathed  out,"  or  expired. 

the  ghost]  ghost,  from  the  A.  S.  gdst,  G.  geist,  =  spirit,  breath,  opposed 
to  body.  "  The  word  has  now  acquired  a  kind  of  hallowed  use,  and  is  ap- 
plied to  one  Spirit  only,  but  was  once  common." — Bible  Word-Book. 

38.  And  the  vail  of  the  temple]  the  beautiful,  thick,  costly  veil  of  purple 
and  gold,  inwrought  with  figures  of  Cherubim,  and  twenty  feet  long  and  thirty 
broad,  which  separated  the  Holy  Place  from  the  Most  Holy. 

was  rent  in  twain]  for  the  fall  symbolism  of  this  see  Heb.  ix,  3 ;  x,  19. 
For  the  earthquake  which  now  shook  the  city,  see  Matt,  xxvii,  51.  Such  an 
event  must  have  made  a  profound  impression,  and  perhaps  was  the  first  step 


200 


A   PICTORIAL   COMMENTARY 


[Mark  XV,  39,  40. 


Authorized  Version. 

39  And  when  the  centurion,  which  stood  over 
against  him,  saw  that  he  so  cried  out,  and  gave 
up  the  ghost,  he  said,  Truly  this  man  was  the 
Son  of  God. 

40  There  were  also  women  looking  on  afar  off: 
among  whom  was  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less  and  of  Joses,  and 
Salome  ; 


Revised  Version. 

39  top  to  the  bottom.  And  when  the  centurion, 
which  stood  over  against  him,  saw  that  he 
^  so  gave  up  the  ghost,  he  said,  Truly  this 

40  man  was  ^  the  son  of  God.  And  there  were 
also  women  beholding  from  afar:  among 
whom  ivere  both  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  *  less  and  of  Joses, 


*  Many  ancient  authorities  read  so  cried  out,  and  gave  up  the  ghost.  '  Or,  a  son  of  God  •  Gr.  little. 
towards  the  change  of  feeling  which  afterwards  led  a  great  number  of  **  the 
priests  to  become  obedient  to  the  faitW^  (Acts  vi,  7). 

39 — 41.  The  Confession  of  the  Centurion. 
39»  when  the  centurion']  he  usually  commanded  a  hundred  men,  but  the 
term  was  applied  somewhat  widely  to  subordinate 
officers  of  a  Roman  legion.  This  centurion  had  in 
charge  the  execution,  and  with  him  a  quaternion 
of  soldiers. 

that  he  so  cried  out']  The  words  '*  cried  out  and" 
are  omitted  in  the  R.  V.  The  spirit  and  conduct 
of  Jesus,  the  darkness,  and  the  manner  of  his 
death,  convinced  the  stern  Roman.  Death  he 
must  have  often  witnessed,  on  the  battle-field,  in 
the  amphitheatre  at  Caesarea,  in  tumultuous  insur- 
rections in  Palestine,  but  never  before  had  he  been 
confronted  with  the  majesty  of  a  death  undergone 
for  the  salvation  of  the  world. 

the  Son  of  God]  or  "a  son  of  God;"  but 
whether  he  said  "  the"  or  "  a  "  cannot  be  deter- 
mined, for  the  Latin,  in  which  he  doubtless  spoke, 
has  no  definite  article.  In  an  ecstacy  of  awe  and 
wonder  "  he  glorified  God^  **  Certainly  this  was 
^  a  righteous  man^^''  (Luke  xxiii,  47)  ;  nay,  he  went 
further  and  declared,  "  This  man  was  a  (or  the) 
Son  of  God.''^  The  centurion  may  have  heard  the 
mysterious  declaration  of  the  Jews,  that  by  their 
Law  the  Holy  One  ought  to  die,  because  he  made 
himself  the  Son  of  (roc?  (John  xix,  7).  "Together  with  the  centurion  at 
Capernaum  (Matt,  viii),  and  Cornelius  at  Cassarea  (Acts  x),  he  forms  in  the 
Gospel  and  Apostolic  histories,"  says  Maclear,  "a  triumvirate  of  believing 
Gentile  soldiers."  But  others,  as  Calvin,  do  not  think  the  centurion  became 
a  believer,  but  only  was  struck  with  awe  at  the  extraordinary  display  of  God's 
power,  a  feeling  which  soon  ends  in  indifference,  when  the  cause  of  the  fear 
passes  away. 

40.  Mari/  Magdalene]  out  of  whom  had  gone  forth  seven  demons  (Luke 
viii,  2).  This  is  the  first  time  she  is  mentioned  by  Mark.  She  is  not  to  be 
confounded  with  the  nameless  sinner  in  Luke  vii,  37.  The  popular  use  of 
*'  Magdalen"  to  describe  harlots  is  a  gratuitous  assumption,  founded  on  aii 
unwarrantable  mis-interpretation  of  Scripture. 

Mari/  the  mother  of  James  the  less]  Some,  as  SchafF,  hold  that  this  Mary 
was  not  the  sister  of  our  Lord's  mother,  but  that  Salome  was  ;  others  think 
that  this  Mary,  the  mother  of  James,  was  the  sister  of  our  Lord,  and  the  same 
as  Mary  of  Clopas.  Comp.  John  xix,  25  ;  Matt,  xxvii,  56.  The  first  view 
seems  most  probable,  and  also  that  James,  son  of  Alpheus,  was  not  identical 
with  James  the  brother  of  our  Lord. 

James  the  less]  Those  who  regard  this  James  as  the  same  who  presided  at 


ROMAN   CENTURION. 


Mabk  XV,  41-44.] 


ON  THE   GOSPEL  OF  MARK. 


201 


Revised  Versioh. 

41  and  Salome ;  who,  when  he  was  in  Galilee, 
followed  him,  and  ministered  unto  him ;  and 
many  other  women  which  came  up  with  him 
unto  Jeruaalem. 

42  And  when  even  was  now  come,  because  it 
was  the  Preparation,  that   is,  the  day  before 

43  the  sabbath,  there  came  Joseph  of  Arima- 
thaea,  a  councillor  of  honourable  estate,  who 
also  himself  was  looking  for  the  kingdom  of 
God;  and  he  boldly  went  in  unto  Pilate,  and 

44  asked  for  the  body  of  Jesus.  And  Pilate 
marvelled  if  he  were  already  dead :  and  call- 


AuTHOEiZED  Version, 

41  Who  also,  when  he  was  in  Galilee,  followed 
him,  and  ministered  unto  him;  and  many  other 
women  which  came  up  with  him  unto  Jerusa- 
lem. 

42  And  now  when  the  even  was  come,  because 
it  was  the  preparation,  that  is,  the  day  before 
the  sabbath, 

43  Joseph  of  Arimathea,  an  honourable  coun- 
sellor, which  also  waited  for  the  kingdom  of 
God,  came,  and  went  in  boldly  unto  Pilate,  and 
craved  the  body  of  Jesus. 

44  And  Pilate  marvelled  if  he  were  already 
dead :  and  calling  unto  him  the  centurion,  he 

the  council  in  Jerusalem  (Acts  xv,  13),  think  he  may  have  assumed  the  title 
in  humility,  and  out  of  deference  to  the  martyred  James.  The  evidence  that 
he  was  the  same  James  is  altogether  insufficient.  James  the  son  of  Zebedee 
had  been  put  to  death  long  before  Mark  wrote  his  gospel,  and  this  title, 
"James  the  less,"  or  the  little,  was  used  to  distinguish  him  from  ''James 
the  Just,"  the  brother  of  our  Lord.  So  Schaff  and  others  understand  the 
phrase. 

Practical  Lessons. — "Look  at  the  serpent,"  says  Augustine,  "that  the 
serpent  may  not  harm  you.  Look  at  death,  that  death  may  not  hurt  you. 
But  at  whose  death  ?  At  the  death  of  him  who  is  the  life.  Christ,  our  life, 
died  on  the  cross,  and  in  his  death,  death  died  ;  Life,  by  dying,  destroyed 
death;  Life,  by  dying,  swallowed  up  death:  death  died  in  Christ."  The 
following  was  found  written  in  Dr.  Bethune'  s  Greek  Testament : 
"  0  God,  pardon  what  I  have  been, 

Sanctify  what  I  am, 

Order  what  I  shall  be, 

And  thine  shall  be  the  glory, 
0  And  mine  the  eternal  salvation, 

Through  Jesus  Christ  my  Lord,     vlwew." 
4:2—47.     The  Burial. 

42.  the  preparation]  i.  e.,  for  the  Sabbath,  which  Mark,  writing  for  other 
readers  than  Jews,  explains  as  "  the  day  before  the  Sahhath^ 

43.  Joseph  of'Arimatha^a]  The  place  is  called  in  the  LXX"Arma- 
thaim,"  and  by  Josephus  "  Armathia."  Joseph  was  a  man  of  wealth  (Matt. 
xxvii,  57),  and  from  being  called  "  honorable  counsellor,"  it  is  inferred  that 
he  was  a  member  of  the  Sanhedrin  (Luke  xxiii,  50),  and  a  secret  disciple  of 
Jesus  (John  xix,  38),  who  had  not  consented  to  the  death  of  Jesus  (Luke 
xxiii,  51). 

waited  for  the  kingdom]  like  Simeon  (Luke  ii,  25),  and  Anna  (Luke  ii,  36). 

went  in  boldly]  No  longer  a  secret  disciple,  he  casts  away  all  fear.  The 
cross  transfigures  cowards  into  heroes.  "  It  was  no  light  matter  Joseph  had 
undertaken  :  for  to  take  part  in  a  burial,  at  any  time,  would  defile  him  for 
seven  days,  and  make  everything  unclean  which  he  touched  (Num.  xix, 
11  ;  Hag.  ii,  13)  ;  and  to  do  so  now  involved  his  seclusion  through  the  whole 
Passover  week — with  all  its  holy  observances  and  rejoicings." — Geikie.  In 
the  so-called  "Acts  of  Pilate,"  it  is  said  the  Sanhedrin  caused  Joseph  to  be 
imprisoned  for  this  act  of  love. 

craved  the  body  of  Jesus]  The  Roman  custom  was  to  let  the  bodies  of 
criminals  moulder  and  rot  on  the  cross. — Cic.  Tusc.  Qucest.  1,  43  ;  or  be  de- 
voured by  wild  beasts,  Hor.  Epist.  xvi,  48.  Jewish  law,  however,  did  not 
allow  such  barbarities,  and  the  Roman  rulers  had  made  an  express  exception 
in  their  favor. 

44.  And  Pilate  marvelled]  death  by  crucifixion  did  not  generally  come 


202 


A   PICTORIAL   COMMENTARY 


[Mark  XT,  45-47. 


Authorized  Version. 

asked  him  whether  he    had  been  any  while 
dead. 

45  And  when  he  knew  it  of  the  centurion,  he 
gave  the  body  to  Joseph. 

46  And  he  bought  fine  linen,  and  took  him 
down,  and  wrapped  him  in  the  linen,  and  laid 
him  in  a  sepulchre  which  was  hewn  out  of  a 
rock,  and  rolled  a  Btone  unto  the  door  of  the 
sepulchre. 

47  And  Mary  Magdalene  and  Mary  the  mother 
of  Joses  beheld  where  he  was  laid. 


Revised  Version. 

ing  unto  him  the  centurion,  he  asked  him 

45  whether  he  ^  had  been  any  while  dead.  And 
when  he  learned   it  of  the  centurion,   he 

46  granted  the  corpse  to  Joseph.  And  he  bought 
a  linen  cloth,  and  taking  him  down,  wound 
him  in  the  linen  cloth,  and  laid  him  in  a 
tomb  which  had  been  hewn  out  of  a  rock ; 
and  he  rolled  a  stone  against  the  door  of  the 

47  tomb.  And  Mary  Magdalene  and  Mary  the 
mother  of  Joses  beheld  where  he  was  laid. 


' '  only  occurs 
to  be  used 


^  Many  ancient  authorities  read  were  already  dead. 

even  for  three  days,  and  tliirty-six  hours  is  said  to  be  the  earliest  period  when 
it  would  be  thus  brought  about.  Pilate,  therefore,  marvelled  at  the  request 
of  Joseph,  and  called  for  the  evidence  of  the  centurion  to  assure  himself. 

45.  he  gave  the  body  to  Joseph]  .  The  word  translated  ' '  gave 
in  the  New  Testament  here  and  in  2  Peter  i,  3,  4.  It  appears 
designedly  by  Mark,  implying  that  Pilate,  who  from  his  character  might  have 
expected  a  bribe  from  the  wealthy  ''  counsellor,"  /reeZ?/  gave  up  the  body,  an 
unusual  act  for  him. 

46.  And  he  bought  fine  linen]  having  secured  the  body,  and  the  linen, 
with  Nicodemus,  formerly  a  secret  disciple  like  himself,  and  who  brought  a 
mixture  of  myrrh  and  aloes,  about  an  hundred  pound  weight  (John  xix,  39), 
he  proposed  to  remove  the  body  to  the  tomb. 

wrapped  him  in  the  linen]  Thus  assisted,  Joseph  took  down  the  body,  laid 
it  in  the  fine  linen,  and  sprinkled  the  myrrh  and  aloes  among  the  folds. 

a  sepulchre]  a  new  one  which  he  had  hewn  out  of  the  limestone  rock  in  a 
garden  he  possessed  hard  by  Golgotha  (John  xix,  41).  The  precise  location 
of  the  sepulchre,  like  the  site  of  Calvary,  is  sharply  disputed.  The  topo- 
graphical arguments  are  strongly  against  the  traditional  site,  under  the 
church  of  the  Holy  Sepulchre  ;  but  the  historical  arguments  are  certainly  less 
decided  against  it,  indeed,  they  are  the  chief  arguments  in  its  favor.  The 
testimony  of  Eusebius  is  regarded  as  strongly  favoring  the  traditional  view. 
But  consult  Schaff's  Did.  of  the  Bible  for' a  summary  of  the  arguments  on 
both  sides. 

rolled  a  stone]  of  large  size  (Matt,  xxvii,  60)  to  the  horizontal  entrance, 
and  this  stone  was  sealed  with  an  official  seal,  and  a  military  guard  set  before 
it,  to  prevent  any  removal  of  the  body,  and  ground  for  a  false  report  of  his 
resurrection.  Lewin  infers  from  the  narratives  that  the  stone  was  circular, 
rolling  in  a  groove  cut  in  the  rock  in  front  of  the  cave  tomb,  such  as  may 
now  be  seen  at  the  "  Tombs  of  the  Kings"  near  Jerusalem. 

47.  Mary  Magdalene]  and  Mary  the  mother  of  Joses,  the  same  as  in  v. 
40,  and  the  other  women  (Luke  xxiii,  65),  "  beheld,"  i.  e.  observed  carefully ^ 
the  place  where  he  was  laid. 

Phactical  Suggestions. — "  For  this  very  reason  we  believe;  because  Christ 
did  not  come  down  from  the  cross." — Bengel.  ''He  had  come  into  the 
world  to  save  others,  regardless  of  himself" — Ellicott.  "Such  was  the 
honorable  nature  of  the  title,  saith  Baur,  that  in  the  midst  of  death  Christ 
began  to  triumph  by  it.  The  cross  began  to  change  its  own  nature  ;  and, 
instead  of  an  engine  of  torture,  it  became  a  throne  of  majesty." — Flavel. 
"  The  cross  is  always  ready  and  waits  for  thee  in  everyplace;  run  where 
thou  wilt  thou  canst  not  avoid  it.  Turn  where  thou  wilt,  either  to  things 
above,  or  things  below ;  to  that  which  is  within,  or  that  which  is  without 
thee ;  thou  wilt  in  all  certainty  find  the  cross  ;  and  if  thou  wouldst  enjoy 
peace,"  and  obtain  an  unfading  crown  of  glory,  it  is  necessary  that  in  every 


Mahk  XVI,  1-4.] 


ON   THE   GOSPEL   OF   MAEK. 


203 


Kevised  Version. 

16  And  when  the  sabbath  was  past,  Mary 
Magdalene,  and  Mary  the  mother  of  James, 
and  Salome,  bought  spices,  that  they  might 

2  come  and  anoint  him.  Ana  very  early  on  the 
first  day  of  the  week,  they  come  to  the  tomb 

3  when  the  sun  was  risen.  And  they  were 
saying  among  themselves.  Who  shall  roll 
us  away  the  stone  from  the  door  of  the  tomb? 

4  and  looking  up,they  see  that  the  stone  is  rolled 


Authorized  Version. 

CHAP.  XVI.— And  when  the  sabbath  wag 
past,  Mary  Magdalene,  and  Mary  the  mo- 
ther of  James,  and  Salome,  had  bought  sweet 
spices,  that  they  might  come  and  anoint  him. 

2  And  very  early  in  the  morning,  the  first  day 
of  the  week,  they  came  unto  the  sepulchre  at 
the  rising  of  the  sun. 

3  And  they  said  among  themselves,  "Who  shall 
roll  us  away  the  stone  from  the  door  of  the  sep- 
ulchre? 

4  And  when  they  looked,  they  saw  that  the 

place,  and  in  all  events,  thou  shouldst  bear  it  willingly,  and  in  patience  pos- 
sess thy  soul." — Thomas  d  Kempis. 

Ch.  XYI.     1 — 8.     The  Resurrection. 
(Sunday,  17th  Nisan,  April  9th,  A.  D.  30.) 

1.  AndioJien  the  sabbath  was  past}  Friday  night,  Saturday,  and  Satur- 
day night  passed  away,  three  days  according  to  the  Jewish  reckoning  (comp. 
(a)  1  Sam.  xxx,  12,  13 ;  2  Chron.  x,  5,  12 ;  (6)  Matt,  xii,  40 ;  John  ii,  19  ; 
Matt,  xxvii,  63. 

bought  siveet  spicesi  Meanwhile  the  women  having  observed  the  spot  on 
the  evening  of  his  burial,  had  returned,  but  not  to  complete  the  embalming 
of  the  body,  as  some  infer,  for  that  was  the  work  of  physicians,  or  of  special- 
ists, not  of  women.  They  brought  the  spices  as  a  mark  of  affection,  and  to 
apply  externally,  as  Mary  had  done  while  Jesus  was  alive.  The  spices  were 
probably  "bought"  on  the  previous  evening,  but  after  the  close  of  the  sab- 
bath, i.e.  after  sunset. 

2.  A7id  very  early']  while  ^''it  was  yet  darJc^^  (John  xx,  1),  on  the  morn- 
ing following  the  Jewish  sabbath,  Joseph  and  Nicodemus  had  bought  an 
hundred  weight  of  myrrh  and  aloes  to  use  in  preparing  the  body  for  burial. 
They  would  bring  more.  As  Hackett  observes,  "  cordial  love  thinks  all  is 
not  done  that  should  be,  unless  itself  be  at  the  doing." 

the  first  day  oftheiveek]     the  Lord's  day  (Rev.  i,  10),  and  our  Sunday. 

they  camel  (Observe  again  the  graphic  present  tense  of  the  evangelist), 
draw  near  to  the  tomb.  The  R.  V.  endeavors  to  preserve  the  distinction  of 
the  Greek  by  using  "  tomb  "  and  "  sepulchre  "  for  two  similar  Greek  words. 

3.  And  they  said  among  themselves^  Unaware  of  the  deputation 
of  the  Jewish  rulers,  which  had  gone  to  Pilate,  and  secured  the 
sealing  of  the  stone  and  the  setting 
of  the  watch  over  the  tomb  (Matt, 
xxvii,  62-66),  their  only  anxiety 
was,  loho  shall  roll  away  the  stone 
from  the  door  of  the  sepidchre. 
Toml3s  belonging  to  rich  families 
were  often  large  structures,  gener- 
ally v/ith  a  vestibule  or  open  corri- 
dor in  front  of  the  opening  leading 
to  the  place  where  the  body  was  de- 
posited. This  inner  opening  would 
be  closed  by  the  large  stone.  In 
the  "  Holy  Sepulchre  "  at  Jerusa- 
lem, the  ante- chamber  is  seventeen 
feet  in  length  ;  through  this  is  the 
entrance  to  the  reputed  tomb  of  Josepn,  in  which  Jesus  was  laid. 

4.  A?id  when  they  looked^  or  looking  up  they  saw  that  all  cause  of  anx- 
iety vras  removed,  for  the  stone  was  already  rolled  away.     In  their  sorrow, 


fiOLLING   STONK  AT  THE   MOUTH   OF  AN    EASTEBN 
TOMB. 


204  A   PICTORIAL   COMMENTARY  [Mark  XVI,  5-7. 


Kevised  Version. 

back:  for  it  was  exceeding  great.  And  enter- 
ing into  the  tomb,  they  saw  a  young  man  sit- 
ting on  the  right  side,  arrayed  in  a  white 
robe;  and  they  were  amazed.  And  he  saith 
unto  them,  Be  not  amazed:  ye  seek  Jesus, 
the  Nazarene,  which  hatli  been  crucified :  he 
is  risen ;  he  is  not  here :  behold,  the  place 
where  they  laid  him!  But  go,  tell  his  disci- 
ples and  Peter,  He  goeth  before  you  into 
Galilee :  there  shall  ye  see  him,  as  he  said 


Authorized  Version. 
stone  was  rolled  away  :  for  it  was  very  great. 

5  And  entering  into  the  sepulchre,  they  saw 
a  young  man  sitting  on  the  right  side,  clothed 
in  a  long  white  garment;  and  they  were  af- 
frighted. 

6  And  he  saith  unto  them,  Be  not  affrighted: 
ye  seek  Jesus  of  Nazareth,  which  was  crucified : 
he  is  risen ;  he  is  not  here :  behold  the  place 
where  they  laid  him. 

7  But  go  your  way,  tell  his  disciples  and  Peter 
that  he  goeth  before  you  into  Galilee:  there 
shall  ye  see  him,  as  he  said  unto  you. 

they  would  naturally  go  with  downcast  countenances,  and  absorbed  in 
thought.  Whether  the  tomb  was  above  them,  or  on  a  level  with  the  ground, 
cannot  be  determined  by  this  expression  ;  "  an  accurate  and  graphic  detail." 
for  it  ivas  very  great]  Maclear  and  Perowne  infer  from  this  verse  that 
the  mouth  of  the  tomb  was  up  a  height,  but  this  is  hardly  warranted  by  the 
narration.  The  stones  were  usually  large,  to  prevent  any  access  to  the  bodies 
by  wild  beasts — and  being  very  large  they  would  see  the  stone  even  in  the 
faint  light  of  the  early  morning.  Mark  seems  to  hear  some  skeptic  say,  the 
stone  could  not  be  seen  in  the  twilight,  so  he  answers  it  could,  for  it  was 
exceeding  great. 

5.  And  entering  into  the  sepulchre]  It  is  conjectured  by  some  that  all  en- 
tered except  Mary  of  Magdala,  who,  seeing  in  the  rolling  away  of  the  stone  the 
confirmation  of  her  worst  fears,  fled  away  to  find  Peter  and  John.  On  her 
return  to  weep  at  the  tomb  she  met  the  risen  Lord.  See  v.  9.  Others  sup« 
pose  that  she  remained  behind  when  the  other  women  departed  from  tke 
sepulchre,  and  had  a  second  vision,  and  met  Christ  himself. 

a  young  man]  In  Luke  xxiv,  4,  it  is  said  there  were  tioo  sitting  on  the 
right  hand.     (Comp.  Luke  i,  11.)     They  had  the  appearance  of  angels. 

clothed  in  a  long  white  garment]  white  or  ^'' glistering^''  (Luke  xxiv,  4): 
**  hilid  with  a  whit  stoole." — Wyclif.  The  white  refers  not  to  the  color  alone, 
but  the  brightness  of  their  covering. 

and  they  were  affrighted]  see  above,  ch.  ix,  15.  It  is  not  mere  fright,  but 
awe,  arising  from  the  appearance  of  some  angelic  being. 

6.  he  is  riseji]  Precisely  when  he  had  risen  the  "keepers  "  well  knew,  for 
the  lightning-like  appearance  of  the  angel  made  them  quail  with  awe  (Matt, 
xxviii,  4).  There  were  no  traces  of  violence.  All  was  order  and  calm. 
The  linen  bandages  lay  carefully  unrolled  by  themselves.  The  cloth  that 
had  covered  the  face  lay  not  with  them.  It  was  folded  up  in  a  place  by  itself. 
There  had  been  no  haste  or  confusion  in  his  departure  from  the  tomb.  He 
had  risen,  even  as  he  had  said. 

ye  seek]  The  seeking  was  right,  though  directed  to  the  wrong  place.  The 
motives  were  approved  by  the  celestial  visitant,  and  the  women  directed  to 
the  place  where  they  would  see  the  Lord. 

behold  the  place]  which  did  not  contain  him  now.  It  was  a  call  to  notice 
the  evidence  of  a  quiet  and  actual  resurrection,  not  a  hasty  snatching  away 
of  the  body  by  deceivers. 

7.  go  your  way]  action  now  in  place  of  vague  astonishment.  There  was 
a  message  to  be  borne. 

and  Peter]  No  wonder  that  in  the  Gospel  of  Mark  we  find  this  wonderful 
touch.  Who  afterwards  would  have  been  so  likely  as  the  Apostle  himself 
to  treasure  up  this  word,  the  pledge  of  possible  forgiveness,  after  the  dread- 
ful hours  he  must  have  spent  during  Friday  night,  Saturday,  and  Saturday 
night?  What  story  would  he  have  so  often  told  to  his  son  in  the  faith,  either 
in  eastern  Babylon  or  the  capital  of  the  West  ? 

he  goeth  before  you]  It  is  the  same  word  (a)  He  himself  used  on  the  even- 


Mark  XVI,  8, 9.] 


ON  THE   GOSPEL   OF   MARK. 


205 


Authorized  Version. 

8  And  they  went  out  quickly,  and  fled  from 
the  sepulchre ;  for  th^  trembled  and  were 
amazed:  neither  said  the™anything  to  any  maw; 
for  they  were  afraid. 

9  Now  when  Jesus  was  risen  early  the  first 
day  of  the  week,  he  appeared  firit  to  Mary  Mag- 


Kevised  Version. 

8  unto  you.  And  they  went  out,  and  fled  from 
the  tomb;  for  trembling  and  astonishment 
had  come  upon  them ;  and  they  said  nothing 
to  any  one ;  for  they  were  afraid. 

9  ^  Now  when  he  was  risen  early  on  the  first 
day  of  the  week,  he  appeared  first  to  Mary 


*  The  two  oldest  Greek  manuscripts,  and  some  other  authorities,  omit  from  rer.  9  to  the  end. 
Some  other  authorities  have  a  different  ending  to  the  Gospel. 

ing  of  the  betrayal,  *'  After  I  am  risen  again,  I  will  go  before  you  into  Gali- 
lee" (Matt,  xxvi,  32;  Mark  xiv,  28);  (6)  applied  to  the  star  going  before 
the  Magi  at  his  nativity ;  (c)  to  his  own  going  before  his  apostles  on  the  road 
towards  Jerusalem. 

8.  they  went  out  quickly']  overwhelmed  with  alarm  at  the  sight  they  had 
witnessed  and  the  words  they  had  heard ;  "  quickly  "  is  implied,  but  not  ex- 
pressed in  the  original.     See  R.  V. 

they  trembled]  or  as  Wyclif  renders  it,  "  forsothe  drede  and  quakynge 
hadde  assaylid  hem."  They  fled,  not  merely  walked,  or  ran  away;  implying 
the  terror  attending  the  escape.  There  was  speed  and  silence  in  their 
movements. 

"  For  in  some  dignified  similitude,  alike,  yet  different  in  glory, 
This  body  shall  be  shaped  anew,  fit  dwelling  for  the  soul : 
The  hovel  hath  grown  to  a  palace,  the  bulb  hath  burst  into  flower. 
Matter  hath  put  on  incorruption,  and  is  at  peace  with  spirit. ' ' — M.  F.  Tupper. 
for  they  were  afraid]  in  a  tumult  of  rapture  and  alarm  they  fled  back  from 
the  tomb  towards  the  city.     Those  who  would  throw  doubt  on  the  rest  of  this 
chapter,  have  offered  no  satisfactory  explanation  of  the  evangelist's  motives 
for  omitting  the   appearance  of  the   Lord  after  the  resurrection,  nor  of  the 
abrupt  ending  of  the  gospel  at  this  verse  with  "  yap  "  z=  "  for."     Even  the 
skeptical  Renan  objects  to  ending  the  gospel  in  this  way. 

9 — 11.  The  Appearance  to  Mary  Magdalene. 
(Sunday,  April  9th,  A.  D.  30.) 
The  genuineness  of  this  section,  vs.  9-20  has  been  much  discussed  among 
critical  scholars.  The  great  majority  of  those  who  have  entertained  doubts  in 
regard  to  the  authorship  of  this  passage,  have  nevertheless  granted  that  it 
was  an  authentic  portion  of  scripture.  After  admitting  the  full  force  of 
all  that  has  been  urged  against  it,  as  a  production  of  Mark,  there  are  two 
solutions  of  the  difficulty  ;  (1)  That  he  was  interrupted  from  completing  the 
work  at  first ;  but  afterwards,  in  another  land  and  in  more  peaceful  circum- 
stances, added  the  closing  section,  or  that  an  incomplete  copy  may  have  got 
into  circulation.  So  Ellicott,  Lange  and  others.  (2)  That  the  last  leaf  was 
accidentally  lost,  and  reproduced  by  some  later  transcriber,  and  hence  the 
omission  in  some  of  our  older  MSS.  For  additional  facts  see  Introduction, 
pa^e  19. 

9.  he  appeared  first]  The  first  person  to  whom  the  Saviour  shewed 
himself  after  his  resurrection  was  Mary  of  Magdala.  A  discussion  on  the 
nature  of  the  risen  body  of  the  Lord  does  not  come  within  the  scope  of  this 
work.  It  will  be  sufficient  to  notice  that  while  the  body  was  in  many  re- 
spects like  the  other :  e.g.  in  appearance,  in  the  marks  upon  it,  in  its  power  to 
take  food ;  it  was  also  in  many  remarkable  features  quite  unlike  his  former 
body.  "  He  came  and  went,  appeared  and  disappeared  in  a  most  mysterious 
and  inscrutable  manner."  He  comes  suddenly  into  a  room,  the  doors  being 
shut,  he  talks  and  walks  with  familiar  disciples  unrecognized  ;  he  vanishes  as 
mysteriously  as  he  appears ;  all  these  facts  place  his  appearances  after  resurrec- 


206  A   PICTORIAL   COMMENTARY  [Mark  XVI,  10, 11. 


Eevised  Version. 

Magdalene,  from  whom  he  had  cast  out  seven 

10  ^  devils.     She  went  and  told  them  th.it  had 
been  with  him,  as  they  mourned  and  wept. 

11  And  they,  when  they  heard  he  was  alive,  and 
had  been  seen  of  her,  disbelieved. 


Authorized  Version. 

dalene,  out  of  whom  he  had  cast  seven  devils. 

10  And  she  went  and  told  them  that  had  been 
with  him,  as  they  mourned  and  wept. 

11  And  they,  when  they  lind  heard  that  he  was 
alive,  and  had  been  seen  of  her,  believed  not. 

^  Gr.  demons. 

tion  in  the  sphere  of  the  supernatural.  Alford  suggests  that  the  normal  con- 
dition of  his  body  before  the  resurrection  was  to  be  visible  to  mortal  eyes, 
the  normal  condition  of  it  after  the  resui-rection  to  be  invisible  ;  Ellicott 
thinks  that  the  glorification  which  was  perfected  at  the  ascension  had  already 
begun  after  the  resurrection. 

whom  he  had  cast  seven  devils]  That  Jesus  was  seen  first  after  his.  resur- 
rection not  by  the  whole  apostolic  company,  but  by  a  woman,  and  that  wo- 
man not  his  earthly  mother,  but  Mary  of  Magdala,  made[a  strong  impression 
on  the  early  church. 

10.  she  went  and  told"]  the  first  to  see  the  risen  Lord,  she  was  the  first 
to  tell  the  sorrowing  disciples. 

as  they  mourned  and  wept]  or  literally  "mourning  and  weeping."  "  Weyl- 
inge  and  wepynge"  is  Wyclif's  rendering. 

11.  had  been  seen  of  her]  The  original  word  here  translated  "had  been 
seen ' '  occurs  nowhere  else  in  Mark  except  here  in  this  section  and  in  verse  14. 

believed  not]  or  "disbelieved"  a  positive  belief  on  the  opposite  side  j  so 
incredible  to  them  did  the  whole  story  appear,  though  Jesus  had  told  them  he 
would  arise  the  third  day. 

Practical  Suggestions. — "Jesus  was,  even  upon^our  journeyings,  with 
us." — Quesnel.  Woman  last  at  the  cross,  first  at  the  sepulchre.  The  stone 
was  rolled  away.  "A  large  proportion  of  the  saints'  anxieties  arise  from 
things  which  never  really  happen."  "The  friends  of  Christ  have  no  cause 
to  be  afraid  of  angels."  "  The  very  doubts  of  the  eleven  apostles  are  the 
confirmation  of  our  faith  in  these  latter  days." — Ei/le.  ''The  historical 
problem  is  as  hard  to  solve  as  the  pictorial,  not  more  so... a  key  is  afforded 
by  the  simple  suggestion  that  in  this  account  of  the  Saviour's  resurrection 
and  subsequent  appearances,  a  specific  purpose  of  the  writer  is  to  point  out 
the  successive  steps  by  which  the  incredulity  of  the  apostles  was  at  length 
subdued." — Alexander.  "They  doubted,  that  we  might  never  doubt." — 
Birney.  ' '  A  singular  and  significant  testimony  to  the  truth  of  the  resurrec- 
tion is  afforded  by  the  change  in  the  Sabbath  day.  It  was  changed  not  by 
any  express  command  in  the  N.  T.,  but  by  the  almost  universal  consent  of 
the  church." — Abbott.  "Those  first  saw  Jesus  who  most  loved  him,  and 
most  zealously  sought  him." — Cyprian.  The  Jews  call  their  synagogues 
Beth  chayim — the  house  of  the  living,  showing  that  they  believe  in  the  res- 
urrection— "  I  see  no  greater  difficulty  in  believing  the  resurrection  of  the 
dead  or  the  conception  of  the  virgin,  than  the  creation  of  the  world.  Is  it 
not  less  easy  to  reproduce  the  human  body  than  it  was  to  produce  it  at 
first." — Pascal.  "When  we  pluck  down  a  house  with  intent  to  rebuild 
or  repair  it,  we  warn  the  inhabitants  out  of  it,  lest  they  be  soiled  with  the 
dust  and  rubbish,  or  offended  with  the  noise,  and  so  for  a  time  provide 
another  place  for  them ;  but  when  we  have  now  trimmed  and  dressed  up  the 
house,  then  we  bring  them  back  to  a  better  habitation ;  thus  God  when  he 
ovcrturneth  this  rotten  room  of  our  flesh,  calleth  out  the  soul  for  a  little  time, 
and  lodgeth  it  with  himself  in  some  corner  of  his  kingdom,  repaireth  the 
imperfections  of  our  bodies  against  the  resurrection  ;  and  then  having  made 
them  beautiful,  yea,  glorious  and  incorruptible,  he  doth  put  our  souls  again 
into  their  acquainted  mansions." — Chrysostom. 


Mark  XVI,  12.]  ON   THE   GOSPEL   OF   MARK.  207 

Authorized  Version.  i  Revised  Versiox. 

12  After  that  lie  appeared  in  another  form  un-  |  12      And  after  these  things  he  was  manifested 

12 — 18.    Appearance  to  two  and  to  the  Eleven. 
(Sunday,  April  9,  A.  D.  30). 

12.  Afterl  The  risen  Saviour  manifested  himself  first  to  Mary  Magda- 
lene. The  Evangelist  notices  the  appearance  to  the  two  disciples  journe^dng 
towards  Emmaus,  which  is  more  fully  described  by  Luke  (xxiv,  13-35). 

he  appeared]  "  he  is  schewid.^^ — Wyclif.     In  regard  to  the  number  of  re- 
corded appearances  of  the  Lord  after  his  resurrection,  commentators  are  not 
agreed.     Some  hold  that  there  are  four  different  ones  described  as  occurring 
on  the  day  of  resurrection,  others  sq.j  Jive ;  some  regard  the  appearance  to 
the  disciples  by  the  sea  of  Galilee,  and  to  the  five  hundred  as  the  same, 
others  hold  that  they  are  two  different  appearances.     Robinson  gives  five  on 
the  first  day  and  ten  before  the  ascension,  as  follows :   ( 1 )  to  the  women,  (Matt, 
xxviii,  9);  (2)  to  Mary  Magdalene;  (3)  to  Peter;  (4)  to  the  two  going  to 
Emmaus  ;  (5)  to  the  eleven  (Thomas  absent) ;   (6)  to  the  eleven  (Thomas 
present) ;  (7)  to  the  seven  by  the  sea ;  (8)  to  the  eleven  and  five  hundred  ou 
a  mountain  in  Galilee;  (9)  to  James;    (10)  to  the  eleven  at  Jerusalem  just 
before  the  resurrection.     Farrar  and  Schaff  agree  also  with  Robinson,  except 
that  they  place  the  appearance  to  Mary  Magdalene  first,  as  Mark  fairly  im- 
plies, then  to  the  other  women.     Ellicott's  view  is  similar,  excejDt  that  he 
holds  to  a  second  appearance  to  Mary,  when  she  joined  the  other  women. 
Many  hold  only  four  recorded  appearances  on  the  first  day,  regarding  Nos. 
1  and  2  in  the  above  list  as  the  same.     The  order  of  appearances,  would  then 
be:  (1)  to  Mary  Magdalene  and  the  other  women  (John  xx,  14-18;  Mark 
xvi,  9  ;  Matt,  xxviii,  9) ;  (2)  to  Peter,  (Luke  xxiv,  84 ;  1  Cor.  xv,  5^ ;  (3) 
to  the  two  on  the  way  to  Emmaus,  (Luke  xxiv,  13-35  ;  Mark  xvi,  12) ;  (4) 
to  the  "  eleven"  in  the  evening,  Thomas  not  present,  (John  xx,  19-24) ;  (5) 
to  the  eleven,  Thomas  present,  (one  week  later  than  the  former  appearance) 
(John  XX,  25-29;  Mark  xvi,  14-18)  (?)  ;  (6)  to  seven  apostles  by  the  sea  of 
Galilee,  (John  xxi,  1-24) ;  (7)  to  the  disciples  and  five  hundred  brethren  in 
a  mountain  of  Galilee,  (Matt,  xxviii,  16-20;  1  Cor.  xv,  6)  ;  (8)  to  James, 
(1  Cor.  XV,  7) ;   (9)  to  the  apostles  at  Jerusalem,  (Acts  i,  3-5  ;  1  Cor.  xv,  7) ; 
(10)  near  Bethany  at  the  ascension,  (Acts  i,  6-11 ;  Mark  xvi,  19  ;  Luke  xxiv, 
50,  51).     He  was  also  seen  of  Paul,  but  after,  not  before  the  ascension,  as 
Godwin  assumes,  (1  Cor.  xv,  8),  compare  Acts  ix,  17.     Among  those  who 
favor  the  order  last  named  substantially  are:  Lightfoot,  Krafft,  Lichtenstein, 
Wieseler,  Da  Costa,  Canon  Cook,  Geikie.     Andrews,  Canon  Gook,  and  some 
others  hold  that  of  the  company  of  women  going  to  the  sepulchre  early  on 
the  first  day,  only  Mary  Magdalene  saw  Jesus.     This  view  is  not  absolutely 
required  by  the  narratives,  and  gives  much  difficulty  in  harmonizing  the 
accounts  in  Matt,  xxviii,  1-9  and  John  xx,  9-18.     Their  explanations  of 
Matthew's    account  are  plausible  but    unsatisfactory.      If   there  wag    an 
appearance  to  "the  women,"  one  of  whom  was  Mary  Magdalene,  as  Mat- 
thew  states,   this  does   not  contradict,    but  confirms    the   appearance   re- 
ported by  Mark  and  by  John,  who  name  only  Mary  Magdalene,  but  omit  to 
name  the  other  women  as  seeing  Jesus.     An  omission  is  not  a  contradiction. 
Those  who  maintain  that  the  appearances  at  the  sea,  and  on  the  mountain  in 
Galilee  are  the  same,  do  so  on  altogether  insufficient  grounds.     There  were 
no  doubt  many  other  unrecorded  appearances  of  the  Lord  during  the  forty 
days,  as  Luke' s  language  implies,  (Acts  i,  3).     These  are  recorded  that  we 
might  believe,  and  have  good  grounds  for  the  faith  that  is  in  us. 

in  another  forrn]  This  implies  that  he  was  not  at  first  recognized,  as  stated 
more  fully  in  Luke  xxiv,  16. 


208  A   PICTORIAL   COMMENTARY  [Ma-ek  XVI,  13-16 


Authorized  Veksion. 

to  two  of  them,  as  they  walked,  and  went  into 
the  country. 

13  And  they  went  and  told  it  unto  the  residue : 
neither  believed  they  them. 

14  Afterward  he  appeared  unto  the  eleven  as 
they  sat  at  meat,  and  upbraided  them  with  their 
unbelief  and  hardness  of  heart,  because  they 
believed  not  them  which  had  seen  him  after  he 
■was  risen. 

15  And  he  said  unto  them.  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  creature. 

16  He  that  believeth  and  is  baptized  shall  be 


Eevised  Version. 

in  another  form  unto  two  of  them,  as  they 

13  walked,  on  their  way  into  the  country.  And 
they  went  away  and  told  it  unto  the  rest : 
neither  believed  they  them. 

14  And  afterward  he  was  manifested  unto  the 
eleven  themselves  as  they  sat  at  meat ;  and 
he  upbraideth  them  with  their  unbelief  and 
hardness  of  heart,  because  they  believed  not 
them  which  had  seen  him  after  he  was  risen. 

15  And  he  said  unto  them.  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  the  whole 

16  creation.     He  that  believeth  and  is  baptized 


imto  two  of  thern]  The  name  of  one  was  Cleopas  =  Cleopatros,  not  tke 
Clopas  of  John  xix,  25,  and  another  whose  name  is  not  known.  Some  have 
conjectured  it  was  Nathanael,  others  the  Evangelist  Luke. 

as  they  walked]  into  the  country  from  Jerusalem  to  the  village  of  Emmaus. 
Luke  says  it  was  sixty  stadia  (A.  V.  ''  threescore  furlongs  "),  or  about  seven- 
and-a-half  miles  from  Jerusalem. 

13.  they  went  and  told  it  unto  the  residue]  They  recognize  the  Lord  in 
the  breaking  of  bread  (Luke  xxiv,  35),  and  returned  in  haste  to  Jerusalem, 
found  ten  of  the  apostles  jnet  together  (Luke  xxiv,  33),  and  the  apostles  greet- 
ed them  with  the  joyful  tidings,  "  The  Lord  is  risen  indeed  and  appeared  to 
Simon^^  (Luke  xxiv,  34  ;  1  Cor.  xv,  5). 

neither  believed  they  them]  They  had  refused  to  believe  Mary  Magdalene 
(Mark  xvi,  11),  and  even  now  they  could  not  credit  the  testimony  of  the  two 
disciples.  The  evangelists  multiply  proofs  of  the  slowness  of  the  apostles  to 
accept  the  fact  of  their  Lord's  resurrection.  The  resurrection,  it  is  to  be  re- 
membered, was  unlike  any  of  the  recorded  miracles  of  raising  from  the  dead, 
or  any  of  the  legends  of  Greece  or  Rome.  It  was  ''  not  a  restoration  to  the 
old  life,  to  its  wants,  to  its  inevitable  ending,  but  the  revelation  of  a  new  life, 
foreshadowing  new  powers  of  action  and  a  new  mode  of  being."  See  West- 
cott's  Gospel  of  the  Resurrection. 

14:«  as  they  sat  at  meat]  The  Greek  suggests  a  suddenness  to  this  appear- 
ance, causing  them  to  be  terrified  (Luke  xxiv,  37).  To  assure  them  that  hia 
appearance  was  real,  he  spake  to  them,  reproving  their  unbelief.  If  tbis  was 
on  the  evening  of  the  day  of  the  resurrection,  as  seems  most  probable,  then 
Thomas  was  absent,  and  only  ten  of  the  apostles  were  present. 

upbraided  them]  **  reproached  "  them ;  they  were  full  of  mingled  feelings 
of  joy  and  fear;  joy  at  the  glimmer  of  hope  that  it  was  all  true,  fear  lest  it 
would  prove  delusive. 

hardness  of  heart]  So  he  had  spoken  after  the  feeding  of  the  five  thousand 
and  the  four  thousand. 

them  which  had  seen  him]  Alford  holds  that  Mark  here  joins  in  one  at 
least  four  appearances  of  the  Lord.  (1)  That  to  the  eleven,  Luke  xxiv,  36- 
49.  (2)  On  the  mountain.  Matt,  xxviii,  16-20.  (3)  An  unrecorded  appear- 
ance vs.  16-18,  though  these  words  may  have,  been  spoken  on  the  mountain 
in  Galilee.     (4)  The  appearance  at  the  ascension. 

1 5*     A7id  he  said  unto  them]  A  final  commission  to  them  and  to  all  disciples. 

16#  He  that  believeth  and  is  baptized]  Faith  and  baptism  were  required  by 
the  Lord.  Commre  the  words  of  Philip  the  deacon,  to  the  Ethiopian  eunuch, 
Acts  viii,  37.  Baptism  was  a  well-known  religious  rite  before  Jesus  began 
his  ministry.  John's  baptism  of  repentance  was  accepted  by  the  Jewish  peo- 
ple as  a  familiar  religious  act.  Christ  adopted  and  formally  appointed  baptism 
as  a  Christian  ordinance,  and  as  such  it  is  clearly  distinguished  in  the  New 
Testament  from  the  baptism  of  John.  See  Acts  xix,  3-5.  Christian  baptism 
is  an  ordinance  of  Christ,  by  which  water  administered,  "  in  the  name  of  the 


Mabk  XVI,  17.]  ON  THE   GOSPEL   OF   MARK.  209 


Authorized  Yebsion. 

saved ;  but  he  that  believeth  not  shall  be  damned. 
17  And  these  signs  shall   follow  them  that  be- 
lieve ;  in  my  name  shall  they  cast  out  devils  ; 
they  shall  speak  with  new  tongues : 


Revised  Veesion. 

shall  be  saved ;  but  he  that  disbelieveth  shall 

17  be  condemned.    And  these  signs  shall  follow 

them  that  believe :  in  my  name  shall  they 

cast  out  ^  devils ;  they  shall  speak  with  '  new 


^  Gr.  demons.    '  Some  ancient  authorities  omit  new. 

Father,  and  of  the  Son,  and  of  the  Holy  Ghost "  Matt,  xxviii,  19,  is  a  sign 
and  a  seal  of  the  covenant  of  grace  ;  an  inward  cleansing  from  sin,  and  re- 
newal of  the  heart  by  the  Holy  Spirit ;  and  of  a  believer' s  spiritual  union  with 
Christ,  his  membership  in  the  visible  church,  and  his  professed  engagement  to 
be  wholly  and  only  the  Lord's.  The  declaration  in  this  verse  is  clear  :  "He 
that  believeth  and  is  baptized  shall  be  saved,  but  he  that  disbelieveth  shall  be 
condemned."  It  cannot  fairly  be  inferred  from  this,  however,  that  salvation 
is  impossible  without  baptism,  for  it  does  not  read  "he  that  is  not  baptized 
shall  be  condemned."  The  penitent  thief  on  the  cross  was  not  baptized,  and 
Cornelius  received  the  Holy  Ghost  before  baptism.  Many  martyrs  had  no 
opportunity  to  be  baptized  ;  multitudes  of  unbaptized  children  have  died  in 
infancy.  "It  is  not  the  want  of  baptism,  but  the  contempt  of  it  that  condemns." 
Nor  does  it  imply  that  baptism  of  itself  will  regenerate  the  soul.  Simon  the 
sorcerer  was  baptized,  but  was  still  "in  the  gall  of  bitterness  "  Acts  yiii,  13, 
23:  so  also,  without  doubt,  Ananias  and  Sapphira  had  received  baptism. 

In  respect  to  the  mode  and  the  subjects  of  baptism,  there  have  been  many 
warm  disputes  among  Christians.  Water  is  regarded  as  essential  to  baptism, 
but  as  to  the  quantity/  (sprinkling,  pouring  or  immersion),  and  the  quality 
(warm  or  cold,  rain,  spring  or  river  water)  required.  Christians  are  not  agreed. 
Baptists  believe  in  immersion  as  the  only  scriptural  mode  of  baptism,  and 
that  it  should  be  administered  only  to  professed  believers,  and  they  reject 
infant  baptism.  The  Greek  church  and  some  small  bodies  of  Protestants 
practice  trine  immersion.  Other  Protestant  churches  do  not  insist  on  im- 
mersion, but  accept  sprinkling  or  pouring  as  also  valid  wio^Zes  of  baptism  ;  and 
•in  common  with  the  Greek  and  Latin  Churches,  hold  to  infant  baptism. 
In  the  Protestant,  Episcopal,  Lutheran,  and  German  Reformed  Churches 
there  is  a  course  of  catechetical  instruction  followed  by  confirmation,  which 
admits  the  baptized  children  into  ftill  communion  with  the  church.  In  other 
Protestant  churches  holding  to  infant  baptism  the  baptized  children  are  not 
received  into  full  communion  until  they  give  evidence  of  conversion,  or  re- 
generation by  the  Holy  Spirit.  Some  do  not  accept  water  or  any  outward 
or  ritual  baptism  ;  though  they  hold  to  baptism  by  the  Holy  Spirit,  in  com- 
mon with  all  orthodox  Christians. 

he  that  believeth  not]  or  "disbelieveth,"  it  is  more  than  want  of  belief 
because  of  insufficient  evidence  ;  it  implies  a  positive  refusal  to  believe  on 
proper  evidence  ;  so  there  is  nothing  said  of  baptism  here,  for  he  who  refuses 
to  believe  will  refuse  to  be  baptized. 

shall  be  damned]  or  "  condemned."  He  who  wilfully  rejects  the  gospel 
when  offered  him,  shall  have  no  share  in  its  saving  "mercies,  but  be  left  to  the 
condemnation  due  to  his  sins. 

17.  And  these  signs]  As  Meyer  observes,  "Jesus  does  not  mean  that 
each  of  these  signs  should  manifest  itself  with  each  believer,  but  this  miracle 
with  one,  and  that  with  another."  It  does  not  necessarily  mean  that  every 
believer  would  perform  miracles.  There  are  some  variations  in  this  verse  as 
it  appears  in  the  Arabic  and  Persic  versions. 

shall  follow]  Literally,  proceed  along  with. 

In  my  name  shall  they  cast  out  devils]  so  did  Philip  the  deacon  in  Samaria 
(Acts  viii,  7),  and  Paul  at  Philippi  and  Ephesus  (Acts  xvi,  18;  xix,  15,  16). 

they  shall  speak  with  new  tongues]  as  on  the  day  of  Pentecost,  the  friends 
14 


210 


A   PICTORIAL   COMMENTARY 


[Mark  XVI,  18, 19. 


Revised  Version. 

18  tongues ;  they  shall  take  up  serpents,  and 
if  they  drink  any  deadly  thing,  it  shall  in  no 
wise  hurt  them ;  they  shall  lay  hands  on  the 
sick,  and  they  shall  recover. 

So  then  the  Lord  Jesus,  after  he  had 
spoken  unto  them,  was  received  up  into 
heaven,  and  sat  down  at  the  right  hand  of 


19 


Authorized  Version. 

18  They  shall  take  up  serpents ;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them ; 
they  shall  lay  hands  on  the  sick,  and  they  shall 
recover. 

19  So  then,  after  the  Lord  had  spoken  unto 
them,  he  was  received  up  into  heaven,  and  sat 
on  the  right  hand  of  God. 

of  Cornelius  (Acts  x,  46),  the  disciples  at  Ephesus  (Acts  xix,  6),  and  many 
afterwards  in  the  Church  of  Corinth  (1  Cor.  xii,  10). 

18.  they  shall  take  up  serpents]  Paul  shook  off  the  viper  at  Malta  (Acts 
xxviii,  5).     Comp.  Luke  x,  19. 

and  if  they  drinlc]  Tradition  says  that  John  and  Justus  Barsabas  drank  the 
cup  of  hemlock  which  was  intended  to  cause  death,  and  suffered  no  harm 
from  it.  See  Eusebius,  Eccl.  Hist.  Ill,  39.  The  manner  in  which  Eusebius 
treats  this  tradition,  as  Canqn  Cook  justly  observes,  shows  how  completely 
the  memory  of  these  signs  had  died  out,  even  in  the  fourth  century,  and  may 
account  in  part  for  the  suspicion  he  throws  on  this  section.  In  the  "  Epistle 
of  Ignatius  to  the  Romans,"  there  is  a  reference  to  the  persecutions  of  the 
early  Christians,  and  their  fighting  with  wild  beasts,  and  the  writer  of  the 
Epistle  says:  "  May  I  enjoy  the  wild  beasts  that  are  prepared  for  me.. .and 
whom  for  that  end  I  will  encourage  that  they  may  be  sure  to  devour  me,  and 
not  serve  me  as  they  have  some,  whom  out  of  fear  they  have  not  touched.^^ 
This  indicates  a  fulfillment  of  the  Lord's  prophecy  or  promise. 

they  shall  lay  hands  on  the  sick]  this  Peter  did  on  the  lame  man,  at  the 
beautiful  gate  of  the  temple  (Acts  iii,  7),  and  Paul  on  Publius,  in  the  island 
of  Malta  (Acts  xxviii,  8).  "  Gifts  of  healing"  are  mentioned  in  1  Cor.  xii, 
9,  and  James  v,  14,  15. 

19 — 20.    The  Ascension. 
Thursday,  May  18th,  (?)  783,  A.  D.  30. 

19.  So  then  after  the  Lord]  The  Latin  and  Syriac  versions  add  "  Jesus  ;" 
the  Ethiopic  reads,  "our  Lord,  the  Lord  Jesus;"  the  Syriac  and  Persic, 
"  our  Lord."  These  versions  show  that  the  ending  to  this  gospel,  substanti- 
ally as  we  now  have  it,  was  in  existence  before  these  early  versions  were 
made. 

spoken  unto  them]  The  original  word  here  rendered  "  had  spoken  unto 
theryi,^^  signifies  to  teach,  to  instruct  by  preaching  and  other  oral  communica- 
tion. Compare  its  use  in  Mark  xiii,  11  ;  John  ix,  29.  Irenaeus  twice  quotes 
this  final  clause  in  Mark,  showing  that  it  was  accepted  as  a  part  of  the  gospel 
in  his  day. 

into  heaven]  Luke  gives  a  more  full  account  of  the  final  scene.  See  Luke 
xxiv,  50,  51  ;  Acts  i,  7.  The  precise  spot  from  which  the  ascension  took 
place  is  unknown.  The  place  pointed  out  by  tradition  since  the  seventh 
century  is  on  one  of  the  four  summits  of  Olivet,  now  covered  by  the  village  and 
chapel  Jebel-et-Tur.  The  chapel  is  of  comparatively  recent  date,  and  is  too 
far  from  Bethany  and  too  near  to  Jerusalem  to  meet  the  requirements  of  the  gos- 
pel narratives.  Stanley  fixes  the  scene  "  on  the  wild  uplands  which  immedi- 
ately overhang  the  village  ' '  of  Bethany,  and  Barclay  also  suggests  a  hill  about 
five  hundred  yards  above  the  village.  The  ascension  must  have  taken  place 
on  some  one  of  the  heights  near  Bethany,  on  the  eastern  slope  and  just  below 
the  summit  of  Olivet. 

and  sat  on  the  right  hand  of  God]  The  session  at  the  right  hand  of  God, 
recorded  only  by  Mark,  forms  a  striking  and  appropriate  conclusion  to  his 
gospel,  and  "  conveys  to  the  mind  a  comprehensive  idea  of  Christ's  majesty 
and  rule."    Our  Lord  was  "  taken  up  "  and  bore  our  redeemed  humanity  into 


Mabk  XVI,  20.] 


ON  THE  GOSPEL  OF  MARK. 


211 


AtJTHOEIZED  VEESrON. 

20  And  they  went  forth,  and  preached  every- 
■where,  the  Lord  working  with  thern,  and  con- 
firming the  word  with  signs  following.    Amen. 


Revised  Version. 

20  God.  And  they  went  forth,  and  preached 
everywhere,  the  Lord  working  with  them, 
and  confirming  the  word  by  the  signs  that 
followed.    Amen. 


the  very  presence  of  Grod,  into  "  the  place,  of  all  places  in  the  universe  of 
things,  in  situation  most  eminent,  in  quality  most  holy,  in  dignity  most  excel- 
lent, in  glory  most  illustrious,  the  inmost  sanctuary  of  God's  Temple  above." 
— Barrow' s  Sermon  on  the  ascension. 

20.     and  theyl     the  apostles. 

went  fortK]  This  word  is  a  usual  one  in  Mark's  gospel.  They  went  forth 
but  not  immediately.  They  were  commanded  not  to  depart  from  Jerusa- 
lem," but  to  "  tarry  "  there  until  at  Pentecost  they  should  be  endued  with 
power  from  on  high  (Luke  xxiv,  49;  Acts  i,  4). 

and  preached  everywhere^  Mark  himself  when  he  wrote  his  gospel,  had 
witnessed  the  spread  of  the  church  from  Babylon  in  the  distant  East  to 
Rome  in  the  West.  Augustine's  prayer  is  a  fitting  one  now:  "Lord,  give 
us  strength  to  do  what  thou  dost  command  ;  and  then  command  whatsoeyer 
pleaseth  thee." 

the  Lord  working  with  them]  The  word  translated  ^^  working  with  them  " 
only  occurs  here  in  the  gospels,  but  is  used  by  Paul,  Rom.  viii,  28,  "all 
things  work  together  for  good  to  them  that  love  God;  "  1  Cor.  xvi,  16;  2  Cor. 
vi,  1.  "  The  laws  of  nature,"  observes  Whewell,  "are  the  laws  which  God 
in  his  wisdom  prescribes  to  his  own  acts  ;  his  universal  presence  is  the  neces- 
sary condition  of  any  course  of  events ;  his  univeral  agency  the  only  origin 
of  any  efficient  force."  Sir  Isaac  Newton  declares  that  the  various  parts 
of  the  world,  organic  and  inorganic,  "  can  be  the  effect  of  nothing  else  than 
the  wisdom  and  skill  of  a  powerful  and  ever-living  agent,  who,  being  in  all 
places  is  more  able  by  his  will  to  move  the  bodies  within  his  boundless  uni- 
form sensorium,  thereby  to  form  and  reform  the  parts  of  the  universe,  than 
we  are  by  our  will  to  move  parts  of  our  own  body."  And  here  it  is  declared 
that  he  used  these  powers  for  the  upbuilding  of  his  spiritual  kingdom  on  the 
earth. 

"In  God's  great  field  of  labor 
All  work  is  not  the  same  ; 
He  hath  a  service  for  each  one 
Who  loves  his  holy  name." — Havergal. 

confirmingl  strengthening  the  cause  of  truth.  The  Syriac  and  Persic  versions 
render  it,  "with  signs  following  which  they  did."  Tertullian  declared,  in  re- 
gard to  the  increase  of  Christians  in  the  Roman  Empire,  "  Though  but  of 
yesterday,  yet  have  we  filled  your  cities,  islands,  castles,  corporations,  coun- 
cils, your  armies  themselves,  your  tribes,  companies,  the  palace,  the  senate, 
and  courts  of  justice  ;  only  your  temples  have  we  left  you  free."  The  apos- 
tolic period  of  the  Christian  Church  is  usually  regarded  as  beginning  about 
A.  D.  30,  and  ending  with  A.  D.  100.  The  three  stages  of  growth  were  : 
(1)  founding  the  church  among  the  Jews;  (2)  among  the  Gentiles  ;  (3)  blend- 
ing of  the  Jewish  and  Gentile  Christians  in  unity.  The  local  centres  were 
Jerusalem,  Antioch,  and  Ephesus,  and  lastly,  Rome,  the  capital  and  mistress 
of  the  world. 

Amen]  This  word  closes  each  of  the  four  gospels,  according  to  the  A.  Y., 
but  the  R.  V.  omits  it  in  all  the  gospels  except  Mark's.  At  the  end  of  a 
prayer  and  of  a  writing,  as  here,  "Amen"  is  a  devout  wish  or  prayer  that 
what  is  asked  or  written  may  be  fulfilled.  The  word  comes  from  the  Hebrew, 
meaning  "true,"  or  "  let  it  be  so,"  and  was  used  as  a  solemn  affirma?tive  re- 


212 


A  PICTORIAL  COMMENTARY 


[Makk  XVI,  20. 


sponse  to  an  oath.  It  was  also  used  by  our  Saviour,  at  the  beginning  of  an 
important  utterance,  to  gain  attention  and  give  solemnity  to  the  truth.  Mark 
having  witnessed  the  dark  shadows  of  coming  persecutions  at  Rome,  and 
perhaps  writing  from  that  city,  must  have  earnestly  prayed  and  anxiously 
looked  for  the  fulfillment  of  the  Lord's  promises  respecting  the  spread  of  the 
gospel.  The  "  Amen "  gives  expression  to  these  desires,  audit  is  also  a  sol- 
emn seal  to  testify  his  and  every  devout  believer's  assurance  that  these  things 
are  true,  and  that  the  Lord's  kingdom  will  be  established  gloriously  over  all 
the  earth. 

Practical  Suggestions. — **  The  words  of  Christ  are  words  of  majesty, 
for  that  may  well  be  termed  majesty,  by  virtue  of  which  these  poor  beggars 
are  commanded  to  go  forth  and  preach  this  new  truth,  not  in  one  city  or 
country,  but  in  all  the  world. ..no  injunction  of  earth  has  surpassed  it." — 
Luther.  "  God  will  exclude  no  one  from  eternal  blessedness  who  does  not 
exclude  himself  through  unbelief. ' ' — Osiander.  "  All  miracles  which  accom- 
pany the  proclamation  of  the  divine  word  are  signs  ;  they  point  to  that  in- 
ternal wonder  of  salvation  and  the  new  birth  which  the  word  effects,  and  only 
in  so  far  have  they  value." — Gerlach.  **  To  disbelieve  is  very  different  from 
not  knowing  the  gospel ;  unbelief  and  ignorance  are  two  essentially  distinct 
ideas. ' ' — Heuhner. 

The  spread  of  the  gospel  at  the  present  time  may  be  partially  shown  by 
the  following  late  estimate  of  those  embracing  the  various  religions  in  the 
world : 


Jews 6,000,000 

Mohammedans 160,823,000 

Pagans 766,342,000 


Total  Non-Christian...  933,165,000 


Protestant 97,139,000 

Roman  Catholic 195,000,000 

Greek  Church 69,692,700 

Oriental  Christians 6,500,000 

Total  Christians 368,331,700 

or  about  one-third  of  the  total  population  of  the  world  now  accept  the  Christ- 
ian religion. 

The  numerical  progress  of  the  gospel  since  the  time  of  Christ  may  be  in- 
dicated by  the  following  approximate  statement  of  the  number  accepting 
Christianity  at  successive  periods,  according  to  Sharon  Turner  (except  the 
nineteenth  century),  given  in  round  numbers  : 

Tenth  century 50,000,000 

Eleventh  "     70,000,000 

Twelfth     "     80,000,000 

Thirteenth  century 75,000,000 

Fourteenth      "     80,000,000 

Fifteenth        "     100,000,000 

Sixteenth        "      125,000,000 

Seventeenth    *'     155,000,000 


First  century 500,000 

Second  "     2,000,000 


Third 
Fourth 
Fifth 
Sixth 


5,000,000 
10,000,000 
15,000,000 
20,000,000 


Seventh"     24,000,000 

Eighth   *'     30,000,000 

Ninth    '*     40,000,000 


Eighteenth 


200,000,000 


Nineteenth  century,  400,000,000. 

**  The  portals  of  grace  stand  open  to  all ;  oh  !  let  us  enter  and  not  delay  1 " 
— Nova  Bihl.  Sitb.  "  The  ascension  of  Jesus  is  our  after- ascension.  Where 
the  Head  is  there  are  the  members. ..The  heavens  stand  open,  we  are  certain 
of  our  salvation. ..The  presence  of  Christ  in  the  earth  has  not  ceased  with  his 
ascension :  it  is  rather  established,  being  combined  with  his  session  at  the 
right  hana  of  God. ' '  — Starke.  ' '  Where  the  spiritually  blind  are  enlightened, ' ' 
says  Hedinger,"  the  spiritually  dead  quickened,  the  spiritually  deaf  and  dumb 
made  to  hear  devoutly  and  speak  piously,  the  spiritually  lame  inade  to  be  in- 


MakbXVI,20.]  on  the   GOSPEL  OF   MARK.  213 

dustriously  active,  and  the  spiritually  leprous  are  cleansed  from  sins,  these  are 
greater  signs  and  wonders  than  physical  changes."  *'The  age  of  spiritual 
miracles  is  not  past,"  says  Ryle  ;  "  The  renewal  of  every  saint  is  as  great  a 
marvel  as  the  casting  out  of  a  devil... The  conversion  and  perseverance  in 
grace  of  every  member  of  the  church  is  a  sign  and  wonder  as  great  as  the 
raising  of  Lazarus  from  the  dead."  These  signs  still  follow  them  that  be- 
lieve. Happy  are  they  who  can  humbly  and  truly  exclaim:  "  I  was  blind, 
but  now  I  see."  *'I  was  dead,  but  am  alive  again."  *'I  am  a  miracle  of 
grace  1  ' ' 


ALPHABETICAL  INDEX  OF  ILLUSTRATIONS. 


PAGB 

Alabaster  Vases 163 

Asiatic  Beds ^^ 

Assarion  Farthing 14» 

Asses,  Syrian l^^ 

Basket  on  Head  of  Woman 96 

Beds,  Asiatic 39 

Blind  in  Syria 9y 

Bottles,  Skin 4* 

Oaesarea  Philippi 101 

Capacity,  Measures   of 60 

Centurion,  Roman 200 

Chafing-Dish,  Charcoal 187 

Cross,  Three  Forms  of 196 

"    Superscription  on 197 

Cups,  Drinking 123 

Dancing  Girl ^^ 

Denarius  (Roman  Penny) o^ 


Dog,  Syrian. 


92 


Dolorosa  Via 1^1 

Dove,  A ^l 

Drinking  Cups ^^^ 

Edom,  Approach  to,  from  East 48 

Elisha's  Fountain  at  Jericho 124 


Farthing, 


Assarion 148 


Figs,  Eastern. 


132 


Fishes  of  Sea  of  Galilee 83 

Forms  of  Cross 1^" 

Galilee,  Sea  of 31 

"      "  Map ^^ 

Garment,  Fringed ^1 

Gateway,  Eastern I;f0 

Gethsemane,  Garden  of 177 

Girdles 26 

Girl,  Dancing ^Y 

Glass  Lamps 

Hands,  Washing 

Hermon,  Mount 

House  Top 

Lamps,  Glass 

Leper,  A 

Jericho,  Fountain  at 

Jerusalem,  Modern 1^;; 

Jewish  WaUing-Place 150 


61 

87 

101 

40 

61 

37 

124 


Map  of  Sea  of  Galilee 32 

Measures  of  Capacity 60 

Meiron,  Synagogue  at 31 

Millstones 112 

Mount  Hermon 101 

MSS.  Specimens  of  Scriptures 9 

Mustard 62 

Myrrh ••  195 

Palestine  Thorns 58 

Pitchers,  Water 167 

Olives,  Mount  of. 127 

Rock-cut  Tomb 66 

Roman  Centurion 200 

"       Penny 82 

"       Standards 154 

"       Triclinium 42 

Sandals "^6 

Scribe,  Jewish,  A 147 

Scripture  Specimens  of  MSS 9 

Sea  of  Galilee 31 

Sidon 54 

Shekel 133 

Shewbread,  Table  of. 45 

Skin  Bottles 44 

Sower,  Eastern [FrotUispiece. 

Standards,  Roman 154 

Stone  at  Mouth  of  Tomb 203 

Synagogue  at  Meiron 31 

Syrian  Asses 129 

'  »       Dog 92 

Tabernacle,  Form  of 106 

Table  of  Shewbread 45 

Thorn,  Palestine 58 

Tombs  Hewn  in  the  Bock 66 

Tomb,  Rolling  Stone  at  Mouth  of 203 

Triclinium,  Roman 42 

Tyre,  Modern 49 

Vases,  Alabaster 163 

A'ia  Dolorosa 1^1 

Vineyard  in  Syria 1-^ 

Wailing-Place  of  the  Jews 1^0 

Washing  Hands 87 

Water  Pitchers 16^ 

Woman  with  Basket 96 

Zidon 54 


MAPS. 

Map  of  Sea  of  Galilee "'  220 

"    "  Palestine  in  time  of  Christ ,221 

"     "  Journeyings  of  our  Saviour '"...."..  223 

Environs  of  Jerusalem '.'..!.'.  224 

Modern  Palestine 


INDEX. 


Abba,  175. 
Abiathar,  4«>. 
Abimelech,  46. 

Abomination  of  desolation,  154. 
Agony  in  the  garden,  173. 
Abimelech,  46. 
Alabaster  box,  163. 
Alexander  the  Great,  69. 
Alphaeus,  42,  52,  74. 

Amazement  of  disciples,  65,  85, 108, 121. 
"         of  others,  94,  134,  142. 
"         of  Jesus,  75,  174. 
Andrew,  51,  52,  84,  151. 
Angels,  ministry  of,  29,  158,  204. 
Anger  of  Jesus,  47. 
Anointing  with  oil,  77. 
Annas,  account  of,  180, 
Ambitious  apostles,  122. 
Anointing  at  Bethany,  the,  161, 162. 
Antipas,  48,  50,  77,  81. 
Appearance  of  Jesus  to  Mary  Magdalene, 

"      to  the  eleven,  207. 
Apostles,  calling  of,  30,  42,  50. 

"         mission  of,  75. 

"        return  of,  81. 
Ascension  of  Jesus,  210. 
Attempt  to  seize  Jesus,  140. 
Aramaic  expressions,  52,  73,  94, 198. 
Aretas,  78,  79. 
Aristobulus,  79. 
Arrest  of  Jesus,  165. 
Abs,  the,  128, 129. 

B 
Baal,  100. 
Baneas,  100. 
Baptism,  29, 122,  208. 

"        of  John,  25, 136. 

"        of  repentance,  26, 136. 
Barabbas,  191. 
Bartholomew,  51,  52. 
Bartimeus  cured,  124, 125, 126. 
Baskets,  83,  96, 133. 
Bed,  41,  86. 
Beelzebub,  53. 
Belief,  30, 109. 
Beginning,  the,  25. 

"         of  Christ's  ministry,  30. 
Benches  42  87. 

Bethany,  126, 130, 132, 161, 165. 
Bethphage,  126, 132. 
Bethsaida,  84,  93,  98. 
Betrayal,  intimation  of,  170. 
the,  176. 

"  foretold,  170. 

"  Beware  of  the  scribes,"  147. 
Bigotry  reproved,  112. 
Birthday  observance,  79. 
Blasphemy,  warning  against,  55. 
Blessing  little  children,  117. 
Blood  of  Jesus,  why  shed,  172. 
Blind  man  at  Jericho,  125, 126. 
"        cure  of,  99. 


205. 


215 


Boanerges,  52. 

Boat,  32,  64,  84. 

"  Body,  this  is  my,"  171. 

Book  of  Moses,  143. 

Bottles,  44, 167. 

Brethren  of  Jesus,  56,  74. 

Burnt  offerings  and  sacrifices,  145, 148. 

Burial  of  Jesus,  203. 

Bush,  the  Lord's  appearance  to  Moses,  143. 

Bushel,  a,  60. 

c 

Caesar.  142. 

CfBsarea  Philippi,  100, 101. 

Caiaphas,  162. 

Calling  the  disciples,  30,  50. 

Camel,  the,  120. 

Candle,  a,  60. 

Capernaum,  30,  33,  93,  111. 

Carpenter,  the,  74. 

Casting  lots  for  the  garments  of  Jesus,  196. 

Centurion,  the,  acknowledges  Christ  the  SoB 

of  God,  200. 
Chains,  67. 
Charger,  a,  80. 
Christians,  flight  of,  155. 
Chief  priests,  134, 161, 165, 192. 

"  stir  up  the  people,  192. 

Children  received  by  Jesus,  117. 
Christ's  kingdom,  111. 

"      second  coming,  157. 
Church  and  State,  142. 
Cities  of  Decapolis,  69. 
Cleansing  of  a  leper,  37. 

"         the  temple,  133. 
Clopas,  74. 
Cock  crowing,  173. 
Colt,  a,  128. 

Coming  of  Christ,  second,  157. 
Commandments,  the,  118, 144. 
Condemnation,  148. 

"  of  Jesus,  184, 

Confession  of  Peter,  100, 122. 

"         of  sin,  26. 
Conspiracy  of  the  Jews,  140.  i 

Corban,  88. 
Corner  stone,  140. 
Corn  plucking  on  the  Sabbath,  45. 

"    yield  of,  58. 
Courts  of  Jews,  70,  136, 152, 188. 
Covetousness,  89. 
Crown  of  thorns,  194. 
Cross,  bearing  the,  103, 104, 119. 
Crosses,  kinds  of,  196. 
Cup,  the,  123, 172, 
Custom,  receipt  of,  42, 141, 142. 

D 

Dalmanutha,  96. 

Dance,  the  Oriental,  79. 

Danger  of  riches,  120. 

Daughter  of  Herodias,  79. 

Dead  raised,  70, 142, 144. 

Deaf  and  Dumb,  healing  of,  93 

Death  of  Jesus,  intimations  of,  102, 106,  111,  121. 


216 


INDEX. 


Decapolis,  69,  93,  94. 
Demoniacs  cured,  33,  66. 

"         in  Lebanon,  69. 
Demosthenes,  59. 
Denarius,  82, 141, 165. 
Denial  of  Peter,  187. 
Destruction  of  Jerusalem,  149, 154, 15& 
Devils'  recognition  of  Jesus,  34,  67. 
Desert  places,  36,  39,  81,  82. 
Didymus,  52. 
Disciples,  call  of,  30,  42,  5a 

"        secret,  128. 

"        ordained,  61, 
Divorce,  115.  , 

Dogs,  92. 
Doubt,  135. 

Dove,  a,  28, 133.  \       ^ 

Duty  to  magistrates,  142. 

E  f 

.fflschyltis,  59.  } 

Eagles,  Koman,  154.  ! 

Eating,  traditions  as  to,  86. 

Edom,  48. 

Entry,  triumphal,  126, 13L 

Elders,  the,  70,  87, 136. 

Eleusis,  59.  ! 

Elisha's  Fountain  at  Jericho,  124w 

Elijah,  73, 102, 105, 107, 108. 

Eloi,  the  cry  of  Jesus,  198. 

Epbraim,  115. 

Euripides,  72. 

Evil,  its  depth  and  extent,  66. 

Executioner  sent  to  behead  John,  80. 

F 

Fall  of  Jerusalem,  149, 154, 158. 
False  Christs,  157. 

"     vritnesses,  182. 
Faith,  30,  65,  109, 134. 
Farthing,  148. 
Fasts,  43. 

Feast  of  unleavened  bread,  161. 
Fear  of  disciples,  65. 
Fertility  of  Palestine,  59. 
Figs,  132. 

Fig  tree  withered,  133, 134, 158. 
Final  judgment,  158. 
Fishes,  83. 

Five  thousand  fed,  82. 
Flight  of  Christians,  155. 
Following  Jesus,  37, 119, 12&. 
Forgiving  sins,  39, 40. 
Forgiveness,  135. 
Four  thousand  fed,  94. 

c 

Gadara,  66. 
Galilee,  30. 

"      Sea  of,  30,  64,  84. 
Gardens,  Eastern,  130. 
Garments,  44,  71,  76,  86, 125, 130, 147. 
Gateway,  Eastern,  120. 
Gehenna,  113. 
Gennesaret,  86. 
Generation,  158. 
Gergesa,  6(i 
Gersa,  68. 
Gethsemane,  174. 
God  (Jehovah),  25, 143. 

"    (the  Father),  28, 107, 175. 

"    of  the  Living,  the,  143. 
Golgotha,  195. 
Gotjpel,  beginning  of,  25. 


Gospel,  meaning  of,  25. 

"       preaching  of,  153, 164. 
Growth  of  the  kingdom,  63,  111,  212. 
Grain,  yield  of,  58. 
Guest  chamber,  the,  167. 

H 

Hands,  87. 

Hardness  of  heart,  47. 

Hattln,  Horns  of,  51. 

Healing  the  daughter  of  the  Syropbceniciaa 

woman,  91. 
Healing  demoniacs,  33, 66. 
"      withered  hand,  46. 
Hedge,  a,  137. 
Hell,  113. 

Hermon,  Mount,  100, 101, 105. 
Herod  Antipas,  48,  50,77,  81. 
Herodians,  the,  48,  98, 140, 141. 
Herodias,  78. 
High  mountain,  a,  104. 

"      Priest,  the,  180. 
Hinnom,  113. 
Holy  Ghost,  28. 
Holy  One  of  God,  34,  50. 
Hospitality,  76. 
Hospitals,  67. 
Hosanna,  131. 
Hunger  of  Jesus,  132. 
Husbandmen,  wicked,  137. 
Housetop,  39,  40, 155. 
Hymn  sung  after  Lord's  Supper,  168, 172. 

I 

Idumea,  48,  50. 
Ignatius,  the  martyr,  112. 

J 

Jairus'  daughter,  cure  of,  70. 
James  and  John,  request  of,  122. 

"      32,  51,  72, 104, 122, 151. 

"      the  Less,  42,  51,  52,  200. 

"      and  Joses,  74. 
Jericho,  124. 

Jerusalem,  destruction  of,  149, 150, 154, 158. 
"         its  strength,  150. 
"         modern,  169. 
Jesus — 

Baptism  of,  27. 

Temptation  of,  29. 

Begins  his  ministry  and  calls  four  disciples, 
30. 

Boldness  of,  53. 

Cures  demoniac  at  Capernaum,  33. 

Cures  Peter's  wfe's  mother,  35. 

Cures  sick  in  Capernaum,  36. 

Ketires  for  solitary  prayer,  36. 

Cleanses  a  leper,  37. 

Acknowledges  the  law,  38. 

Heals  the  paralytic  and  forgives  sins,  39. 

Call  of  Matthew,  42. 

At  feast  in  his  house,  42. 

Answers  John's  disciples  about  fasting,  44. 

Defends  his  disciples  for  plucking  corn  on 
Sabbath,  45. 

Cures  the  withered  hand,  47. 

Calls  the  twelve,  50. 

Mother  and  brothers,  56,  74. 

Parable  of  the  sower,  57. 
"  "      seed,  etc.,  61. 

Stilling  the  storm,  64. 

The  legion  cast  out,  66. 

Kestoration  of  Jairus'  daughter,  70. 

Cure  of  woman  with  issue  of  blood,  7L 


INDEX. 


217 


Jesus — 

Rejection  at  Nazareth,  73. 

Feeds  the  fire  thousand,  81. 

Walks  on  the  water,  84. 

Keproves    Pharisees    for   their   ceremonial 
cleanliness  only,  87. 

Cures  the  daughter  of  the   Syrophoenician 
woman,  90. 

Heals  a  deaf  and  dumb  man,  93. 

Feeds  four  thousand,  94. 

Cures  the  blind  man  of  Bethsaida,  99. 

Confession  of  Peter,  100, 122. 

His  Transfiguration,  104. 

Heals  the  lunatic  child,  108. 

Bebukes  ambitious  Apostles,  122. 

Answers  the  Pharisees  on  marriage  and  di- 
vorce, 115. 

Eeceives  little  children,  117. 

Tests  the  rich  young  ruler,  118. 

Teaches  the  danger  of  riches,  120. 

Heals  Bartimeus,  124,  125, 126. 

Triumphal  entry  into  Jerusalem,  126. 

Curses  the  fig  tree,  132. 

Cleanses  the  temple,  133. 

His  authority  questioned,  136. 

The  wicked  husbandmen,  137. 

Answers  Pharisees  about  tribute,  141. 

Answers  Sadducees  about  the  resurrection, 

143. 
The  question  of  the  scribe,  144. 
Denounces  the  scribes,  147. 
The  widow's  mite,  148. 
Foretells  destruction  of  Jerusalem,  149. 
Foretells  his  second  coming,  157. 
His  command  to  watch,  159. 
Anointed  by  Mary,  162. 
Judas  conspires  to  betray  him,  165. 
The  Passover,  168. 
Foretells  his  betrayal,  170. 
Agony  in  the  garden,  173. 
Betrayed  and  taken,  178. 
His  trial  before  the  high  priests,  179. 
False  witnesses  accuse  him,  183. 
His  denial  by  Peter,  186. 
Before  Pilate,  189. 
Clamor  against,  192. 
•  Clothed  with  purple,  193. 
Crucified,  196. 
His  words  on  the  cross,  198. 
His  burial,  202. 
His  resurrection,  203. 
His  appearances,  205,  207,  208. 
His  ascension,  210. 

J 

Jewish  mode  of  reckoning  time,  126. 
Jewish  trial,  the,  179. 
John,  32,  51,  52,  72, 104;  122, 128, 151, 166. 
John  the  Baptist,  26,  77. 

His  clothing,  etc.,  26. 

The  messenger,  25. 

His  preaching,  26. 

Teaching  respecting,  136. 

Imprisoned,  30. 

Death  of,  78. 

Tomb  of,  81. 
Jordan,  27. 

Joseph  of  Arimatbsea  secures  Jesus'  body,  202. 
Judas  Iscariot,  51,  53, 163. 

Conspires  to  betray  Christ,  165. 

Betrays  Christ,  178. 

Was  he  at  the  Lord's  Supper  ?,  171. 
Judas  of  Galilee,  141. 
Judgment,  final,  158. 


Kedron,  149. 
Kerza,  68. 
Kind  acts,  112, 164. 
Kingdom  of  God,  30,  59, 104, 117, 131. 
"  growth  of,  63,  111. 

L 

Lamb,  the  passover,  166. 

Lamp,  a,  60,  61. 

Latchet,  27. 

Lazarus,  72, 126. 

Leaven  of  Pharisees,  etc.,  98. 

Legality  of  the  trial  of  Jesus,  185. 

Legion,  the,  67. 

Leper,  cleansing  the,  37. 

Leprosy,  37. 

Long  clothing,  147. 

Loaves,  83. 

Lord,  126. 

Lord's  Supper,  the,  165. 

Lunatic  child,  cure  of,  108. 

M 

MachseruB,  78,  79. 
Magadan,  96. 
Magdala,  96. 
Maniac  in  Lebanon,  69. 
Mariamne,  79. 

Marriage  legislation  of  Pharisees,  114. 
Mary  (Virgin  Mary),  74. 
Sister  of,  74. 
Of  Bethany,  126, 162. 
Mary  Magdalene,  68, 126,  200. 
Appearance  of  Jesus  to,  205. 
Master,  72, 126, 141. 
Matthew,  42,  51,  52. 
Measures,  60,  87. 
Merchandise  in  temple,  133. 
Millstone,  112. 
Miracles  of  Jesus — 
Bartimeus  cured,  124, 125, 126. 
Blind  man  cured,  99. 
Classified,  100. 

Extent  of  belief  in  Christ's  miracles,  110. 
Deaf  and  dumb  healed,  93. 
Demon  cast  out,  33. 
Five  thousand  fed,  82. 
Four  thousand  fed,  94. 
Differences  between  these  two  miracles,  96, 
Fig  tree  withered,  133, 134. 
Jairus'  daughter  restored,  70. 
Gennesaret,  in,  86. 
Legion,  the,  cast  out,  66. 
Leper  cured,  37. 
Lunatic  cTiild  cured,  108. 
Paralytic  cured,  39. 
Peter's  wife's  mother  cured,  35. 
Stilling  the  storm,  64. 

Syrophoenician  woman's  daughter  cured,  91, 
Walking  on  the  sea,  85. 
Withered  hand  cured,  47. 
Woman  with  issue  of  blood  cured,  71. 
Mission  of  the  twelve,  75. 

Return  from,  81. 
Mites,  148. 

Money,  76,  82, 133, 148, 164, 165. 
Money  changers,  133. 
Mount  Moriah,  131, 
Molech,  rites  of,  113. 
Moses,  43, 105, 116, 142 
Mode  of  working  in  the  East,  42. 
Mother  of  Jesus,  56,  74. 
Mount  Sinai,  Moses  in,  43. 


218 


INDEX. 


Mustard  seed,  62. 
"        tree,  62. 
Multitude,  a,  48,  50,  94, 178. 
Murder  of  John  the  Baptist,  77. 
Mystery,  59. 


Net,  32. 
Naboth,  139. 
Nazareth,  73. 


N 


Offering  of  a  cleansed  leper,  38. 

Oil,  anointing  with,  77. 

Ointment  of  spikenard,  163. 

Olives,  Mount  of,  127, 130, 151. 

Old  Testament,  citations  from,  25,  88, 140, 143, 

146, 154. 
Ophrah,  115. 
Origin  of  the  Gospels,  7. 

P 
Palm  Sunday,  126. 
Parables,  57,  59,  61,  115, 137. 
Parables  of  Jesus — 

Of  the  sower,  57. 

Seed  and  mustard  seed,  61. 

Sower  and  tares,  62. 

Pounds,  126. 

The  wicked  husbandmen,  137. 
Paralytic,  the,  cure  of,  39. 
Passion  of  Jesus,  102, 106,  111,  121. 
Passover,  the,  161,  166. 

"         mode  of  eating,  171. 
"        preparations  for,  166, 167. 
Patience,  153. 
Paul,  77,  96. 
Penny,  82, 141,  164. 
Persons  raised  from  dead,  70. 
Persecution  of  disciples  foretold,  152. 
Peter,  Simon,  30, 35,  39,  51,  72,  84,  86,  100,  104, 

128, 134,  151,  166, 173. 
Peter's  denial  foretold,  173. 
Peter's  wife's  mother,  cure  of,  35. 
Pharisees,  the,  43,  47,  86,  97,  98,  114, 140. 

"       conspire  against  Jesus,  47. 
Philip  (the  apostle),  51,  52,  82,  84. 
Philip  (the  tetrarch),  78,  79. 
Phoenicia,  cities  of,  48,  90. 
Pilate,  189. 

"       yields  to  people's  clamor,  192. 
"       scourges  Jesus,  193. 
Pillow,  64. 
Pindar,  67. 
Pitcher,  water,  197. 
Plucking  ears  of  corn,  45. 
Poor,  the,  164. 
Posture  in  prayer,  135. 
Pots,  87. 
Powers,  74. 

Prayer,  36,  84,  94,  105,  110, 135, 155, 159, 174. 
Preparations  for  the  Passover,  167. 
Praetorium,  the,  193. 
Priests,  134,  161,  165,  192. 
Prince  of  Peace,  the,  131. 
Prophets,  citatio  ns  from,  25,  88, 154. 
Psalms,  citations  from,  140, 146. 
Publicans  and  sinners,  42. 
Punishment  of  wicked,  113. 

R 

Receipt  of  custom,  42,  141, 142. 
Rejected  at  Nazareth,  73. 

"  Capernaum,  97. 

Remission  of  sins,  26, 172. 
Repentance,  26,  30. 


Resurrection,  142, 144. 
Return  of  the  twelve,  81. 
Rich  young  ruler,  the,  118. 
Riches,  120. 
Roof,  39,  40, 155. 
Rooms,  uppermost,  147, 167. 
Roman  legion,  67. 

triclinium,  42,  87, 147 
Rulers'  consultations,  161. 

s 

Sabbath  day,  charged  with  breaking  the,  45. 

"       the,  36,  45,  46, 156. 
Sacrifices,  burnt  offering  and,  145. 
Sadducean  belief,  77, 143. 
Sadducees,  the,  97,  98, 142. 

"         and  the  resurrection,  143. 
Salome,  32,  51, 122. 

"       daughter  of  Herodias,  79. 
Salted  with  fire,  113. 
Sandals,  76. 

Satan,  29,  37,  55.  69, 102. 
Sanhedrin,  the,  70, 136, 152, 160, 188. 
Scribe,  33,  144, 147. 
Scrip,  76. 

Sea  of  Galilee,  30,  31,  84. 
Seats,  chief,  147. 
Second  coming  of  Jesus,  157. 
Seed,  the,  61. 

Selection  of  Pefer,  James,  and  John,  72, 104. 
Servants,  33. 

"         God's,  their  work,  63. 
Shekel,  133.  | 

Shekinah,  the,  106, 
Showbread,  eaten  by  David,  46. 

"  table  of,  45. 

Ship,  32,  64,  84. 
Sidon,  91,  93. 
Sickle,  the,  62. 
Siege  of  Jerusalem,  155, 156. 
Signs,  74,  97. 

"      of  Christ's  coming,  151. 
Simon  of  Cyrene  compelled  to  bear  the  cross,  194. 

"      the  leper,  126, 162. 

"       feast  of,  162. 

"      the  Cananaean,  51,  53. 
Sin,  remission  of,  55,  72,  90. 
Sorrow,  beginning  of,  152. 
Son  of  David,  125,  146. 

"       God,  25,  35,  50,  85, 105, 159. 
"       Man,  41,  46, 157. 
Sorrow  of  Jesus,  174. 
Soul,  103. 
Sower,  parable  of  the,  57. 

"       ( frontispiece). 
Spirit,  The  Holy,  28. 
Spikenard  ointment,  163. 
Spread  of  the  Gospel,  212. 
Staff,  75. 

Standards,  Roman,  154. 
Stilling  the  storm,  64. 
Stone  rolled  away,  203. 
Stony  ground,  58. 
Storm,  stilling  the,  64. 
Supper,  the  institution  of,  171. 
Supremacy  of  Peter,  111. 
Superscription,  the,  on  the  cross,  197. 
Swine,  68. 

Syria,  division  of,  91. 
Synagogue,  the,  31,  33,  70,  73. 
Syrophoenician  woman,  90. 

T 

Tables,  42,  87. 


INDEX. 


219 


Tabor,  Mount,  104. 

Taxes,  Koman,  42, 141, 142. 

Tabernacles,  106. 

Tax  gatherers,  42. 

Temple,  the,  133, 150, 151. 

Temptation,  the,  29. 

Tetrarchs,  153. 

Thaddeus,  51,  53. 

Thieves  crucified  vrith  Jesus  mock  Him,  198. 

Thirty  pieces  of  silver,  165. 

Thomas,  51,  52. 

Thorns  of  Palestine,  58. 

Tiberius  Cajsar,  142. 

Time,  36, 45,  85, 126, 131, 160, 161, 168, 173. 

Titus,  150, 156. 

Tombs,  66. 

Tophet,  113. 

Tower,  138. 

Traditions,  87,  88. 

Transfiguration  of  Jesus,  104, 105. 

Treasury,  the,  148. 

Trespasses,  135. 

Trial  before  Pilate,  188,190. 

Tribsnes,  79. 

Tribute  money,  the,  140. 

Triclinium,  Roman,  42,  87, 147, 168. 

Triumphant  entry,  126, 131. 

Troubles,  151,  152, 156. 

True  greatness,  111. 

Types  of  Christ's  death,  124. 

Tyre,  48,  49,  91. 

Upper  room  for  passover,  167, 
Uppermost  rooms,  147. 


Vineyard,  129,  137. 

Voice  from  heaven,  28, 106. 

w 

Wailing  place  of  Jews,  150. 
Walking  on  the  sea,  84, 
Washing  hands,  87. 
Watch  (time),  85, 131, 168. 
Watch,  160,  174. 
Watchfulness  enjoined,  159. 
Weakness  of  disciples,  109. 
Weariness  of  Jesus,  65. 
Wickedness,  90. 
Widow's  mite,  the,  148. 
Wilderness,  25,  36,  39. 
Will  of  God,  56. 
Wind  rebuked,  64. 

Wine  mingled  with  myrrh  given  to  Christ,  195. 
Wine  press,  137. 
"      skins,  44. 
Withered  hand,  healing  the,  46. 
Women  at  the  sepulchre,  204. 
Wonders,  74. 
Works,  mighty,  74. 
Worship  of  Jesus,  67. 

X 

Xenophon,  37,  72. 
Xerxes,  130. 

z 

Zaccheus,  126. 
Zealot,  Simon,  the,  51. 
Zebedee,  32,  51. 


/ 


Ccrpyr-t^hi.  1880  I 


The-  Anierica/L  Svndoff  School  Unions  Vhliadeipkiu . 


SKETCH   MAP 

Illustrating   t,wM 
^^■\//''W 


'  Si  don- 


Ga7ilee  and  Pereea. 

Province  of  Hsrod  Antipas . 
Nortk_Percea. 

Province  of  Philip. 
-rsSamaria.^      First  province  of  ArcheUus 

'       ^'y^        (Afterward  of  the  Reman  Go-::er 
—  Judea^^.^jipr,  Pontius  Pilate. 


References. 
)  find  2.  First  Journeys. 

NazaretH,  Bethany,  beyond  Jordan, 
Desert  of  Temptation,  Return:  Beth- 
any, beyond  Jordan,  Capernaum, 
Kazareth. 

•?,  First  Passover. 

Ntizareth,  Jerusalem.    Return 

■;  through  Judaea    and  Samaria  (Si- 

chem,  Jacob'aWell),  Cana,  Naiareth. 

4.  To  Capernaum,  &c. 
Nazareth,     Canernaum      (dwellinir 
there).  "  * 

5.  Feast  of  Purim. 
Oaj)ernaum,  Nazareth,  Nain,  Beth- 
any, Jerusalem;    return  to  Cajer- 
naum. 

6.  In  Galilee,  &c. 
Capernaum,  Bethsaida-Juliag,    Ca- 
pernaum ;  Borders  of  Tyre  and  Si- 

ri/  5e^ror,J^^\  ^*^'*  "t  ^^e^apoUs.  Country  of 

W  jeytfnttia  a  l  m  a  n  n  t  h  a ,   Bethwida- Julias, 

Jafcux-n.     Csesarea    Philippl,    Mount    Tabor 

Capernaum.  ' 

7.  Feast  of  Tabernacles. 
Capemanm,    Borders   of  Samaria, 
Jerusalem ;  returh  to  Peraea. 

«.  Feast  of  the  Dedication,  kn. 

Peraea,   Jernsalem,   Bethany,  Kph- 
raim,  Jericho. 

9    Last  Passover. 

Jtricho,  Bethany,  Jernsalem. 


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